Verses on Sāṃkhya 19.3

19.3

janma ca maraṇaṃ ca karaṇāni ca janmamaraṇakaraṇāni teṣāṃ pratiniyamāt pratyekaniyamādityarthaḥ / yadyeka eva ātmā syāttata ekasya janmani sarva eva jāyeran ekasya maraṇe sarve 'pi mriyeran ekasya karaṇavaikalye bādhiryāndhamūkatvakuṇatvakhaṃjatvalakṣaṇe sarve 'pi badhirāndhakuṇikhaṃjāḥ syurna caivaṃ bhavati tasmājjanmamaraṇakaraṇānāṃ pratiniyamāt puruṣabahutvaṃ siddham / itaścāyugapat pravṛtteśca yugapadekakālaṃ na yugapadayugapat pravarttanaṃ yasmādayugapaddharmādiṣu pravṛttirdṛśyate eke dharme pravṛttā anye 'dharme vairāgye 'nye jñāne 'nye pravṛttāḥ tasmādayugapat pravṛtteśca bahava iti siddham / kiñcānyattraiguṇyāviparyayāccaiva triguṇabhāvaviparyayācca puruṣabahutvaṃ siddham / yathā sāmānye janmani ekaḥ sāttvikaḥ sukhī / anyo rājaso duḥkhī / anyastāmaso mohavān / evaṃ traiguṇyaviparyayādbahutvaṃ siddhamiti // 18 //

"Birth, death, and sense faculties" means birth and death and sense faculties; "from their individual allotment" means from their individual regulation. If there were only one self, then upon the birth of one, all would be born; upon the death of one, all would die; upon the impairment of the sense faculties of one, characterized by deafness, blindness, muteness, deformity of hands, or lameness, all would be deaf, blind, deformed in hand, or lame; but this is not so. Therefore, from the individual allotment of births, deaths, and sense faculties, the multiplicity of pure consciousness is established. For this reason too: "and from non-simultaneous activity." "Simultaneous" means at one time; "not simultaneous" means non-simultaneous. Because activity in virtue and so forth is seen not to be simultaneous: some engage in virtue, others in non-virtue, others in dispassion, and others in knowledge; therefore, from non-simultaneous activity, it is established that they are many. Moreover: "and also from the difference of the three fundamental qualities." The multiplicity of pure consciousness is also established from the differentiation of the states of the three fundamental qualities. As in an ordinary birth, one is characterized by sattva and is happy, another is characterized by rajas and is sorrowful, another is characterized by tamas and is deluded. Thus, from the difference of the three fundamental qualities, multiplicity is established.