The Transcendental Entity, or Puruśa, is one infinite entity and its immanent principles are the sentient, the mutative and the static. In the Supreme Puruśa, a countless number of linear waves are emanating in the different flows of the sentient, mutative and static principles. These triple-attributional flows are running from [all] sides in infinite directions. When they run parallel, no figure is formed. But when they lose parallelism, they form multi-conical or polygonal diagrams. All these forces are belligerent in nature. Prakrti here is called anucchúnyá (unmanifested) and Brahma here is objectless (niśkala), because there is no question of subjectivation or objectivation. Brahma is nirguńa here because the balanced Prakrti has not been able to influence Brahma. Later on, these polygonal diagrams gradually get transformed into triangles of forces due to homomorphic evolution, or svarúpa parińáma. This triangle of forces is endless and is flowing eternally.

In the initial stage, there is balance in the triangular figure. The reason for formation of triangular figures is this, that when more than two forces act at a place, the figure of forces tends to become triangular in shape. The multi-conical figures have been transformed into a triangle of forces, but no resultant is formed, because of proper adjustment.

This triangle of forces, or Guńayantraka, is called Srśt́imátrká, or the Causal Matrix. Because, though the actual creation does not start from this stage, metamorphosis is imminent. Very soon the forces lose their equipoise and the unbalanced forces burst out through one of the vertices and start the creational evolution.

So long as these forces maintain a perfect equipoise, Prakrti is called Múlá Prakrti. But these forces cannot remain equipoised forever. When the three forces act on the three sides of the triangle with their respective natures and degrees of influence, it is just possible that one force will enter into the sphere of another force, which will result in change in the pattern of attributional flows. Moreover, when forces act on the same line, the forces will change their respective peculiarities. In this process of mutual conversion, the sentient is penetrating into the mutative, the mutative into the static[, the static into the mutative and the mutative into the sentient.] There is a constant exchange of identities amongst the three fundamental principles. This mutual exchange or transformation is called svarúpa parińáma, or homomorphic evolution.

The triangle of forces is flowing endlessly. The conical points of these triangles are called biija bindu. The forces of triangles are mutually transformed due to homomorphic evolution. The three guńas have three types of vibration, and according to the nature of these vibrations, the respective properties of these guńas are determined. Due to the homomorphic evolution, one guńa is constantly transformed into another at the conical points. As a result, the three forces, due to non-uniformity of flow, cannot remain in a triangular figure, and the resultant force is compelled to burst out of one of the vertices. This bursting out of the forces through one of the vertical points signifies the state of disequilibrium in the triangle of forces, and the point through which the unbalanced forces burst out is called kámabiija. This imbalance or lack of balance is [called] guńakśobha in Tantra. From this point of bursting out, the creation starts, and Prakrti starts exerting influence on Puruśa. That is why this point is called the noumenal cause of the phenomenal.

Svarúpa Parińáma According to Sáḿkhya Philosophy

During dissolution of the world, according to Sáḿkhya, the guńas change, each within itself, without disturbing the others. That is, the sentient changes into sentient, the mutative into mutative and the static into static. Such transformation of guńas is called svarúpa parińáma.