ears, the nose, the tongue, and the skin; those of action are the voice, feet, hands, anus, and organ of generation. In this set is mind, which has the character of each; it determines, and it is an organ (like the other ten) from having a common property with them."[353] All this has been explained at length by the teacher Váchaspati Miśra in the Sáṅkhya-tattva-kaumudí. (_c._) The "evolute only" means the five gross elements, ether, &c., and the eleven organs, as said in the Káriká, "The evolute consists of sixteen;" that is, the set of sixteen is evolute only, and not evolvent. Although it may be said that earth, &c., are the evolvents of such productions as cows, jars, &c., yet these are not a different "principle" (_tattva_) from earth, &c., and therefore earth, &c., are not what we term "evolvents;" as the accepted idea of an evolvent is that which is the material cause of a separate principle; and in cows, jars, &c., there is the absence of being any such first principle, in consequence of their being all alike gross [_i.e._, possessed of dimensions] and perceptible to the senses. The five gross elements, ether, &c., are respectively produced from sound, touch, form, taste, and smell, each subtile element being accompanied by all those which precede it, and thus the gross elements will have respectively one, two, three, four, and five qualities.[354] The creation of the organs has been previously described. This is thus propounded in the Sáṅkhya Káriká (§ 22)-- "From nature springs the great one, from this egoism, from this the set of sixteen, and from five among the sixteen proceed the five gross elements." (_d._) The soul is neither,--as is said in the Káriká, "The soul is neither evolvent nor evolute." That is, the soul, being absolute, eternal, and subject to no development, is itself neither the evolvent nor the evolute of aught beside. Three kinds of proof are accepted as establishing these twenty-five principles; and thus the Káriká (§ 4). "Perception, inference, and the testimony of worthy persons are acknowledged to be the threefold proof, for they comprise every mode of demonstration. It is from proof that there results belief of that which is to be proven." Here a fourfold discussion arises as to the true nature of cause and effect. The Saugatas[355] maintain that the existent is produced from the non-existent; the Naiyáyikas, &c., that the (as yet) non-existent is produced from the existent; the Vedántins, that all effects are an illusory emanation from the existent and not themselves really existent; while the Sáṅkhyas hold that the existent is produced from the existent. (_a._) Now the first opinion is clearly untenable, since that which is itself non-existent and unsubstantial can never be a cause any more than the hare's horn; and, again, the real and unreal can never be identical.