The mahat tattva (liṅga) is associated with the prakṛti (aliṅga). Its development is thus to be considered as the production of a differentiation as integrated within the prakṛti. The six aviśeshas are also to be considered as the production of successive differentiations as integrated within the mahat. The words _saṃsṛshṭa vivicyante_ are the most important here for they show us the real nature of the transformations. “_Saṃsṛshtā_” means integrated and “_vivicyante_” means differentiated. This shows that the order of evolution as found in the Sāṃkhya works (viz. mahat from prakṛti, ahaṃkāra from mahat and the eleven senses and the tanmātras from ahaṃkāra) is true only in this sense that these modifications of ahaṃkāra take place directly as differentiations of characters in the body of mahat. As these differentiations take place through ahaṃkāra as the first moment in the series of transformations it is said that the transformations take place directly from ahaṃkāra; whereas when stress is laid on the other aspect it appears that the transformations are but differentiations as integrated in the body of the mahat, and thus it is also said that from mahat the six aviśeshas—namely, ahaṃkāra and the five tanmātras—come out. This conception of evolution as differentiation within integration bridges the gulf between the views of Yoga and the Saṃkhya works. We know that the tanmātras are produced from the tāmasa ahaṃkāra. This ahaṃkāra is nothing but the tāmasa side of mahat roused into creative activity by rajas. The sāttvika ahaṃkāra is given as a separate category producing the senses, whereas the tamas as bhūtādi produces the tanmātras from its disturbance while held up within the mahat.[29] Nāgeśa in the _Chāyā-vyākhyā_ of II. 19, however, follows the Sāṃkhya explanation. He says: “The five tanmātras having in order one, two, three, four and five characteristics are such that the preceding ones are the causes of the succeeding ones. The śabdatanmātra has only the characteristic of sound, the sparśatanmātra of sound and touch and so on.... All these tanmātras are produced from the tāmasa ahaṃkāra in the order of śabda, sparśa, etc.” This ignores the interpretation of the _Vyāsā-bhāshya_ that the tanmātras are differentiations within the integrated whole of mahat through the intermediary stage of the tāmasa ahaṃkāra. CHAPTER VI EVOLUTION AND CHANGE OF QUALITIES The order of the evolution of the tanmātras as here referred to is as follows:— Bhūtādi (tāmasa ahaṃkāra) | Śabdatanmātra | Sparśatanmātra | Rūpatanmātra | Rasatanmātra | Gandhatanmātra