We have pointed out before that the manifestation of the rajas or energy as action is what is called change. Now this manifestation of action can only take place when equilibrium of a particular collocation of guṇas is disturbed and the rajas arranges or collocates with itself the sattva and tamas, the whole group being made intelligible by the inherent sattva. So the cosmic history is only the history of the different collocations of the guṇas. Now, therefore, if it is possible for a seer to see in one vision the possible number of combinations that the rajas will have with sattva and tamas, he can in one moment perceive the past, present or future of this cosmic evolutionary process; for with such minds all past and future are concentrated at one point of vision which to a person of ordinary empirical consciousness appears only in the series. For the empirical consciousness, impure as it is, it is impossible that all the powers and potencies of sattva and rajas should become manifested at one point of time; it has to take things only through its senses and can thus take the changes only as the senses are affected by them; whereas, on the other hand, if its power of knowing was not restricted to the limited scope of the senses, it could have grasped all the possible collocations or changes all at once. Such a perceiving mind whose power of knowing is not narrowed by the senses can perceive all the finest modifications or changes that are going on in the body of a substance (see _Yoga-sūtra_, III. 53). CHAPTER V THE EVOLUTION OF THE CATEGORIES The Yoga analysis points to the fact that all our cognitive states are distinguished from their objects by the fact of their being intelligent. This intelligence is the constant factor which persists amidst all changes of our cognitive states. We are passing continually from one state to another without any rest, but in this varying change of these states we are never divested of intelligence. This fact of intelligence is therefore neither the particular possession of any one of these states nor that of the sum of these states; for if it is not the possession of any one of these states it cannot be the possession of the sum of these states. In the case of the released person again there is no mental state, but the self-shining intelligence. So Yoga regarded this intelligence as quite distinct from the so-called mental states which became intelligent by coming in connection with this intelligence. The actionless, absolutely pure and simple intelligence it called the purusha.