Verses on Sāṃkhya 11.3

11.3

vyaktaṃ mahadādikāryyaṃ hetumaditi heturasyāsti hetumat / upādānaṃ hetuḥ kāraṇaṃ nimittamiti paryāyāḥ / vyaktasya pradhānaṃ heturasti ato hetumadvyaktaṃ bhūtaparyyantaṃ hetumadbuddhimattvaṃ pradhānena hetumānahaṃkāro buddhyā pañcatanmātrāṇi ekādaśendriyāṇi hetumantyahaṃkāreṇa / ākāśaṃ śabdatanmātreṇa hetumat / vāyuḥ sparśatanmātreṇa hetumān / tejo rūpatanmātreṇa hetumat / āpo rasatanmātreṇa hetumatyaḥ / pṛthivī gandhatanmātrena hetumatī / evaṃ bhūtaparyyantaṃ vyaktaṃ hetumat / kiṃ cānyadanityaṃ yasmādanyasmādutpadyate yathā mṛtpiṇḍādutpadyate ghaṭaḥ sa cānityaḥ / kiṃ cāvyāpyasarvvagamityarthaḥ yathā pradhānapuruṣau sarvvagatau naiva vyaktam / kiṃcānyat sakriyaṃ saṃsārakāle saṃsarati trayodaśavidhena karaṇena saṃyuktaṃ sūkṣmaṃ śarīramāśritya saṃsarati tasmāt sakriyam / kiṃcānyadanekaṃ buddhirahaṃkāraḥ pañcatanmātrānyekādaśendriyāṇi ca pañcamahābhūtāni pañcatanmātrāśritāni / kiṃca liṅgaṃ layayuktaṃ layakāle pañcamahābhūtāni tanmātreṣu līyante tānyekādaśendriyaiḥ sahāhaṃkāre sa ca buddhau sā ca pradhāne layaṃ yātīti / tathā sāvayavaṃ avayavāḥ śabdasparśarasarūpagandhāḥ taiḥ saha / kiṃca paratantraṃ nātmanaḥ prabhavati yathā pradhānatantrā buddhiḥ buddhitantro 'haṃkāraḥ ahaṃkāratantrāṇi tanmātrāṇīndriyāṇi ca tanmātratantrāṇi pañcamahābhūtāni ca / evaṃ paratantraṃ parāyattaṃ vyākhyātaṃ vyaktam / atho 'vyaktaṃ vyākhyāmaḥ / viparītamavyaktam / etaireva guṇairyathoktairviparītamavyaktaṃ hetumadvyaktamuktam / nahi pradhānāt paraṃ kiñcidasti yataḥ pradhānasyānutpattiḥ tasmādahetumadavyaktam / tathānityaṃ ca vyaktaṃ nityamavyaktamanutpādyatvāt nahi bhūtāni kutaścidutpadyanteti pradhānam / kiṃ cāvyāpi vyaktaṃ vyāpi pradhānaṃ kāryyaṃ syāt / tathā vyaktaṃ liṅgamaliṅgamavyaktaṃ nityatvānmahadādi liṅgaṃ pralayakāle parasparaṃ pralīyate naivaṃ pradhānaṃ tasmādaliṅgaṃ pradhānam / tathā sāvayavaṃ vyaktaṃ niravayavamavyaktaṃ nahi śabdasparśarasarūpagandhāḥ pradhāne santi / tathā paratantraṃ vyaktaṃ svatantramavyaktaṃ prabhavatyātmanaḥ // 10 //

The manifest, [namely] the effect beginning with the great principle, is "having a cause"—that which has a cause is "having a cause." Material cause, cause, and motive are synonyms. The manifest has primary matter as its cause; hence, the manifest down to the gross elements has a cause: intellect has a cause through primary matter; the ego-maker has a cause through the intellect; the five subtle elements and the eleven sense faculties have a cause through the ego-maker; space has a cause through the subtle element of sound; wind has a cause through the subtle element of touch; fire has a cause through the subtle element of form; the waters have a cause through the subtle element of taste; earth has a cause through the subtle element of smell. Thus, down to the gross elements, the manifest has a cause. Furthermore, "impermanent"—because it is produced from another, just as a pot is produced from a lump of clay, and it is impermanent. Furthermore, "non-pervading"—meaning not all-pervasive, just as primary matter and pure consciousness are all-pervasive, whereas the manifest is not. Furthermore, "active"—at the time of the cycle of existence it transmigrates; joined with the thirteenfold instrument, resting upon the subtle body, it transmigrates; therefore, it is active. Furthermore, "manifold"—the intellect, the ego-maker, the five subtle elements, the eleven sense faculties, and the five gross elements resting on the five subtle elements. Furthermore, "a sign"—accompanied by dissolution: at the time of dissolution, the five gross elements dissolve into the subtle elements; those, together with the eleven sense faculties, dissolve into the ego-maker; that into the intellect; and that goes to dissolution in primary matter. Likewise, "with parts"—parts are sound, touch, taste, form, and smell; it is with these. Furthermore, "subordinate"—it does not originate from itself: just as the intellect depends on primary matter, the ego-maker depends on the intellect, the subtle elements and sense faculties depend on the ego-maker, and the five gross elements depend on the subtle elements. Thus the manifest has been explained as subordinate, dependent on another. Now we explain the unmanifest. "The unmanifest is the opposite"—by these very attributes as described, the unmanifest is the opposite. The manifest was said to be "having a cause"; indeed, there is nothing beyond primary matter from which non-production of primary matter [would arise]; therefore, the unmanifest is uncaused. Likewise, the manifest is impermanent, [while] the unmanifest is eternal, because it cannot be produced, for primary matter, [unlike] the gross elements, is not produced from anything. Furthermore, the manifest is non-pervading, [while] primary matter is all-pervading, being the effect[’s cause]. Likewise, the manifest is a sign; the unmanifest is signless, because being eternal, the sign consisting of the great principle and the rest dissolves into each other at the time of cosmic dissolution, but not so primary matter; therefore, primary matter is signless. Likewise, the manifest is with parts; the unmanifest is without parts, for sound, touch, taste, form, and smell do not exist in primary matter. Likewise, the manifest is subordinate; the unmanifest is independent, [for] it originates from itself. // 10