Verses on Sāṃkhya 11

In this regard, as to what was stated in the previous verse: "dissimilar to nature and similar," in order to demonstrate their similarity and dissimilarity, this [verse] is undertaken:

The manifest is caused, non-eternal, non-pervading, active, manifold, supported, an indicator, / having parts, and dependent; the unmanifest is the reverse. //

"Caused": that which has an originating cause is caused. "Cause" (hetu), "designation" (apadeśa), "condition" (nimitta), "nature" (prakṛti), "cause" (kāraṇa) are identical in meaning; these are synonyms for primordial matter. Therefore, through primordial matter as their cause, these twenty-three [entities] ending with the gross elements, which serve as an indicator, have a cause. For so it is: the principle of intellect is caused by primordial matter as its cause; egoity is caused by it; the eleven faculties and the subtle elements are caused by this [egoity]; and the gross elements by these; thus all of this is mutually caused. Furthermore, cause is twofold: producing and indicative. There, the producing cause is fourfold, characterized by primordial matter, intellect, egoity, and subtle elements. The indicative cause is fivefold according to the divisions of error, incapacity, contentment, attainment, and favor. Endowed with both kinds of causes, this is established as being caused. Moreover: "non-eternal": it goes to dissolution. Because it has an arising, therefore it is non-eternal. "That which is without a cause is eternal" is the definition of eternal. Being the reverse of that, this is non-eternal. As, for instance, a jar produced from a lump of clay is seen to be non-eternal. Likewise the intellect and the rest are produced from primordial matter, therefore they are non-eternal, and they dissolve into it alone. For so it is: at the time of dissolution, intellect dissolves into primordial matter, egoity into it, the faculties and subtle elements into it, and the gross elements into them. Therefore it is non-eternal. Moreover: "non-pervading": not all-pervasive. The meaning is that it is not as primordial matter and spirit are all-pervasive. For this exists only in the place in which it is situated. Moreover: "active": because at the time of transmigration, the effect consisting of the intellect and the rest transmigrates resting upon the subtle body, therefore it is active. Moreover: "manifold": of many kinds, twenty-three in type. And another [characteristic]: "supported": that which arises from something is supported by it. The intellect is supported by primordial matter, and egoity by it, and the faculties and subtle elements by it, and the gross elements are supported by them. Thus it is supported. It is "an indicator" (liṅgam) because it goes to dissolution (layaṃ gacchati). "Having parts": parts (avayava) are that which weave together (avayanti), like the hands, feet, and so on of a body. The manifest is endowed with parts such as sound, touch, taste, form, and smell. Moreover: "dependent": relying on another. Just as while the father is alive a son is not independent, so is the manifest. Intellect is dependent on primordial matter, egoity is dependent on intellect, the faculties and subtle elements are dependent on egoity, and the gross elements are dependent on the subtle elements. Thus it is dependent. The manifest has been described. The unmanifest is characterized by the reverse of this: uncaused, because it is unproduced; eternal, because it has no cause; pervading, because it is all-pervasive; primordial matter abides pervading like the spirit as far as a blade of grass from Brahmā; inactive, because it embraces everything; one, because it is the cause of all; unsupported, because it is the sovereign source; not an indicator, because it has no origin; partless, because it is incorporeal; independent, because it is the cause of the arising of all. //