[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Philosophy](https://indike.org/pramana/in.darsana) › [Enumeration (dualism of spirit and matter)](https://indike.org/pramana/in.darsana.samkhya) › [Sāṃkhyakārikā](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika) › [Matharavritti](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika!mathara-vrtti) › 16 # Verses on Sāṃkhya 16 Māṭharavṛtti 16 - **Language:** Sanskrit ### [16.1](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika!mathara-vrtti.16.1) ta ucyante --- > They are stated: > — English (machine translation) (machine translation) ### [16.2](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika!mathara-vrtti.16.2) bhedānāṃ parimāṇāt samanvayāc chaktitaḥ pravṛtteś ca / kāraṇakāryavibhāgād avibhāgād vaiśvarūpyasya // > \[Primordial matter exists\] from the finite measure of specific individuals, from continuity, from activity through potency, / from the distinction between cause and effect, and from the undividedness of the multiform world. // > — English (machine translation) (machine translation) ### [16.3](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika!mathara-vrtti.16.3) asti pradhānam | kutaḥ? bhedānāṃ parimāṇāt | loke yatra kartāsti tasya parimāṇaṃ dṛṣṭam | yathā kulālaḥ parimitāt mṛtpiṇḍāt parimitam eva ghaṭaṃ kurute prasthagrāhakam āḍhakagrāhakaṃ vā | evaṃ vyaktaṃ parimitam | ekā buddhir eko 'haṅkāraḥ pañca tanmātrāṇi ekādaśendriyāṇi pañca mahābhūtāni iti trayoviṃśatikam | evam etat parimitaṃ vyaktaṃ dṛṣṭvānumānena sādhayāmo 'sty asya kāraṇaṃ pradhānaṃ yad vyaktaṃ parimitam utpādayati | yadi ca pradhānaṃ kāraṇaṃ na syān niṣparimāṇam idaṃ vyaktaṃ syāt | asti cāsya parimāṇaṃ tasmād asti pradhānam | itaś cāsti samanvayadarśanāt | kasya samanvayāt? bhedānām eva | asmād eva kāraṇāc śakalakapālamātrasamastasamanvayaḥ | bhūṣaṇādīn dṛṣṭvā tattvena darśayati | sāmānyaprakaraṇāl lokabhedānām ekaikajātisamanvayo dṛṣṭaḥ | teṣāṃ dharmo 'nvayaḥ, tasmāt samanvayadarśanāt paśyāmo 'sti pradhānaṃ kāraṇam iti | itaś cāsti --- śaktitaḥ pravṛtteś ca | iha yo yasminn arthe śaktaḥ sa tasminn eva pravartate | tad yathā kumbhakāro ghaṭaghaṭikāśarāvodañcavādikaraṇe śaktaḥ | ataḥ sādhayāmaḥ pradhānasyāpy asti śaktir yayā śaktyā vyaktam utpādayati | sā ca śaktir nirāśrayā na bhavati | tasmād asti pradhānaṃ yatra śaktir avatiṣṭhate | itaś cāsti --- kāraṇakāryavibhāgāt | karotīti kāraṇam, kriyata iti kāryaṃ, tayor vibhāgas tasmāt | tad yathā mṛtpiṇḍaḥ kāraṇaṃ ghaṭaḥ kāryam | sa eva hi madhūdakapayaḥprabhṛtīnāṃ dhāraṇe samartho na tu mṛtpiṇḍaḥ | evaṃ vyaktāvyaktayor vibhāgaḥ | anyad vyaktaṃ mahadahaṅkāratanmātrendriyamahābhūtaparyantaṃ, tac ca kāryam | anyac ca avyaktaṃ pradhānaṃ viparītaṃ kāraṇam iti | tasmād asti pradhānam | itaś cāsti --- avibhāgād vaiśvarūpyasya | na vibhāgo 'vibhāgaḥ | viśvarūpasya bhāvo vaiśvarūpyam | bahurūpam ity arthaḥ | tasya | trailokyaṃ pañcasu mahābhūteṣv avibhāgaṃ gacchati | pañcamahābhūtāni tanmātreṣv avibhāgaṃ gacchanti | pañcatanmātrāṇy ekādaśendriyāṇi cāhaṅkāre | ahaṅkāro buddhau | sā ca pradhāne | itthaṃ trayo lokāḥ pralayakāle pradhāne 'vibhaktāḥ | prakarṣeṇa dhīyate sthāpyate atrākhilam iti pradhānam | tato hi sṛṣṭau sad evāvirbhavati | na hy asata utpattir na ca sato 'bhāvaḥ | > Primordial matter exists. Whence? 'From the finite measure of specific individuals.' In the world, where an agent exists, a finite measure of his is seen. Just as a potter makes from a finite lump of clay only a finite pot holding a prastha or an āḍhaka, so the manifest is finite: one intellect, one egoity, five subtle elements, eleven sense faculties, and five gross elements—thus comprising twenty-three. Having seen this finite manifest, we establish by inference: 'Its cause exists, primordial matter, which produces the finite manifest.' And if primordial matter were not the cause, this manifest would be measureless. And it does have a measure; therefore, primordial matter exists. And it exists from this as well: from observing continuity. From the continuity of what? Of the specific individuals themselves. From this very cause comes the complete continuity of mere shards and potsherds. Having seen ornaments and the like, \[a person\] perceives them in reality \[as gold\]. By the context of commonality, the continuity of one genus in each of the worldly distinctions is seen. Their common property is continuity; therefore, from observing continuity, we see that primordial matter exists as cause. And it exists from this as well: 'and from activity through potency.' In this world, whatever is capable regarding a certain thing, acts only regarding that. Just as a potter is capable of making a pot, a pitcher, a dish, a pail, and the like. Therefore, we establish that primordial matter also has a potency by which potency it produces the manifest. And that potency is not without a substratum. Therefore, primordial matter exists, in which the potency resides. And it exists from this as well: 'from the distinction between cause and effect.' That which makes is the cause; that which is made is the effect; from the distinction between the two. Just as a lump of clay is the cause, and a pot is the effect. For that \[pot\] alone is capable of holding honey, water, milk, and so forth, but not the lump of clay. In this way is the distinction between the manifest and the unmanifest. One is the manifest, extending up to intellect, egoity, subtle elements, sense faculties, and gross elements, and that is the effect; and the other is the unmanifest, primordial matter, which is the contrary, the cause. Therefore, primordial matter exists. And it exists from this as well: 'from the undividedness of the multiform world.' Non-division is undividedness. The state of having all forms is 'multiformity' (vaiśvarūpya); the meaning is having many forms. Of that. The threefold world attains undividedness in the five gross elements; the five gross elements attain undividedness in the subtle elements; the five subtle elements and the eleven sense faculties in the egoity; the egoity in the intellect; and that in primordial matter. In this way, the three worlds are undivided in primordial matter at the time of dissolution. It is called 'primordial matter' (pradhāna) because everything is placed (dhīyate), situated in it pre-eminently (prakarṣeṇa). For from it, at creation, only that which is existent emerges. For there is no origination of the non-existent, nor is there non-existence of the existent. > — English (machine translation) (machine translation) ### [16.4](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika!mathara-vrtti.16.4) "nāsato vidyate bhāvo nābhāvo vidyate sataḥ" / > "Of the non-existent there is no becoming; there is no non-existence of the existent," > — English (machine translation) (machine translation) ### [16.5](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika!mathara-vrtti.16.5) iti gītāsu(2 |16) | "sad eva somyedam agra āsīt"\[chāndogyopaniṣad 6 |2 |1\] iti śruteś ca | tad yathā --- dadhyādayaḥ prāk prasūteḥ kṣīre 'vibhaktāḥ santy eva | yady asata utpattis tadā kāṣṭhakhaṇḍād api ghaṭādyutpattiḥ syāt | yato na bhavati | tasmān mṛtpiṇḍe kāraṇe ghaṭādeḥ sata evotpattir iti samīcīnam | yathā jalabhūmyor etadrasagandhādivaiśvarūpyam avibhaktam asty eva sthāvarāṇāṃ jaṅgameṣu jaṅgamānāṃ sthāvareṣu | evaṃ jātyanucchedena sarvaṃ sarvātmakam iti // > as it is said in the Gītā (2.16); and from the Vedic text: "Existent alone, gentle one, was this in the beginning" \[Chāndogya Upaniṣad 6.2.1\]. For example: curd and so forth are indeed undivided in milk prior to being produced. If origination were of the non-existent, then the origination of a pot and the like would occur even from a piece of wood. Since it does not occur, therefore, the origination of a pot and the like, only as something existent, in the cause which is a lump of clay, is correct. Just as this multiformity of taste, smell, and the like is indeed undivided in water and earth, of stationary beings in moving ones, and of moving beings in stationary ones. In this way, through the non-destruction of universal types, everything is of the nature of everything. // > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika!mathara-vrtti~en-mt.16.1) — English, machine translation ## Linked texts (1) - [Sāṃkhyakārikā](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika.15) — Īśvarakṛṣṇa, Sanskrit --- Source: [https://indike.org/pramana/in.darsana.samkhya.samkhyakarika!mathara-vrtti.16](https://indike.org/pramana/in.darsana.samkhya.samkhyakarika!mathara-vrtti.16) · Pramāṇa