Although the pioneers of modern scientific evolution have tried to observe scientifically some of the stages of the growth of the inorganic and of the animal worlds into the man, yet they do not give any reason for it. Theirs is more an experimental assertion of facts than a metaphysical account of evolution. According to Darwin the general form of the evolutionary process is that which is accomplished by “very slight variations which are accumulated by the effect of natural selection.” And according to a later theory, we see that a new species is constituted all at once by the simultaneous appearance of several new characteristics very different from the old. But why this accidental variation, this seeming departure from the causal chain, comes into being, the evolutionists cannot explain. But the Sāṃkhya-Pātañjala doctrine explains it from the standpoint of teleology or the final goal inherent in all matter, so that it may be serviceable to the purusha. To be serviceable to the purusha is the one moral purpose in all prakṛti and its manifestations in the whole material world, which guide the course and direction of the smallest particle of matter. From the scientific point of view, the Sāṃkhya-Pātañjala doctrine is very much in the same position as modern science, for it does not explain the cause of the accidental variation noticed in all the stages of evolutionary process from any physical point of view based on the observation of facts. But it does much credit to the Pātañjala doctrines that they explain this accidental variation, this _avyapadeśyatva_ or unpredicability of the onward course of evolution from a moral point of view, that of teleology, the serviceability of the purusha. They found, however, that this teleology should not be used to usurp the whole nature and function of matter. We find that the atoms are always moving by virtue of the rajas or energy, and it is to this movement of the atoms in space that all the products of evolution are due. We have found that the difference between the juices of Coco-nut, Palm, Bel, Tinduka (Diospyros Embryopteries), Āmalaka (Emblic Myrobalan) can be accounted for by the particular and peculiar arrangement of the atoms of earth and water alone, by their stress and strain; and we see also that the evolution of the organic from the inorganic is due to this change of position of the atoms themselves; for the unit of change is the change in an atom of its own dimension of spatial position. There is always the transformation of energy from the inorganic to the organic and back again from the organic. Thus the differences among things are solely due to the different stages which they occupy in the scale of evolution, as different expressions of the transformation of energy; but virtually there is no intrinsic difference among things _sarvaṃ sarvātmakaṃ_; the change of the collocation of atoms only changes potentiality into actuality, for there is potentiality of everything for every thing