Verses on Sāṃkhya 17.3

17.3

kāraṇam asty avyaktam iti | tad evaṃ pañcabhir ebhir hetubhir jñāyate 'sti tatkāraṇam ekam asya jagato 'vyaktaṃ mūlam iti | atrāha yady ekaṃ pradhānaṃ kathaṃ tarhi anekaṃ kāryam utpādayati | tathā hi naikas tantuḥ paṭākhyaṃ kāryaṃ janayati | itthaṃ pradhānam ekam anekaṃ kāryaṃ janayatīti na jāghaṭīti | ataḥ samādhīyate --- pravartate triguṇataḥ | pradhāne hi sattvarajastamasām avasthānād bahutvasambhavaḥ | tasmāt triguṇataḥ pravartate tridhā vyavahāraḥ | samudayāc ca | yathā gaṅgāyāṃ srotāṃsi samuditāni gaṅgām ārabhante, yathā vā tantavaḥ samuditāḥ paṭaṃ kurvanti evaṃ sattvarajastamāṃsi trayo guṇāḥ samuditāḥ pradhānasthā vyaktaṃ kurvanti | atrāha --- iha loke dvividhaṃ kāraṇaṃ pariṇāmakatvād apariṇāmakatvāc ca | tatrāpariṇāmakatvān mṛtpiṇḍadaṇḍasūtrodakavidalān paśyāmaḥ | pariṇāmataś ca kṣīraṃ dadhīti | tatra pradhānaṃ kathaṃ kāraṇam ity atrocyate --- pariṇāmataḥ | yathā kṣīraṃ dadhibhāvena pariṇamati, yad eva kṣīraṃ tad eva dadhi, evaṃ pradhānaṃ vyaktabhāvena pariṇamati | dadhivad vyaktaṃ kṣīravat pradhānam ity arthaḥ | yad evāvyaktaṃ tad eva vyaktam iti | tasmād ucyate pariṇāmataḥ pradhānaṃ kāraṇam iti | atrāha ko dṛṣṭāntaḥ? tad ucyate --- salilavat | yathā salilam ekaṃ himavad himabhāvena pariṇamati, yathā cekṣuraso rasikāṣaṇḍamatsarikāśarkarāphāṇitaguḍabhāvena pariṇamati | yathā vā kṣīraṃ drapsyadadhimastunavanītaghṛtāriṣṭakilāṭakūrcikādibhāvena pariṇamati | evam evāvyaktam ādhyātmikena buddhyahaṅkāratanmātrendriyabhūtabhāvena pariṇamati, ādhidaivikena śītoṣṇavātavarṣādibhāvena pariṇamati | atrāha --- ekasmāt pradhānād utpannās trayo lokāḥ kathaṃ viṣamāḥ? iha ye devās te sukhino manuṣyās te duḥkhinas tiryañco mūḍhāḥ | ekasmāt pradhānād utpannānāṃ trayāṇāṃ lokānāṃ kathaṃ vaiṣamyaṃ mūḍhatvādinety atrocyate --- pratipratiguṇāśrayaviśeṣāt | tad yathā --- ekarasam antarikṣād jalaṃ patitam | tac ca medinīṃ prāpya nānārasatāṃ yāti | pṛthagbhājanaviśeṣāt | evam ime trayo lokā ekasmād api pradhānād utpannā guṇavaiṣamyāt pṛthagbhāvaṃ gatāḥ | yathā deveṣu sattvam utkaṭaṃ tatas te sukhinaḥ, tatrāpi rajastamasī gauṇatayā staḥ | manuṣyeṣu raja utkaṭaṃ tatas te duḥkhitāḥ, teṣv api sattvatamasī staḥ | tiryagyonigateṣu tama utkaṭaṃ tatas te mūḍhāḥ | teṣv api sattvarajasī staḥ | evam ekasmād utpannānāṃ trayāṇāṃ lokānāṃ vaiṣamyaṃ bhavati //

"The unmanifest exists as the cause." Thus, by these five reasons it is known: that cause, the unmanifest, exists as the single root of this world. Here [an opponent] says: "If primordial matter is one, how then does it produce multiple effects? For a single thread does not produce an effect called a cloth. Thus, [the claim that] one primordial matter produces multiple effects is untenable." To this, it is resolved: "It functions due to the three constituents." For in primordial matter, through the presence of sattva, rajas, and tamas, multiplicity is possible. Therefore, activity functions in a threefold way due to the three constituents. "And due to their aggregation." Just as streams aggregated in the Ganges constitute the Ganges, or just as threads aggregated make a cloth, so the three constituents—sattva, rajas, and tamas—aggregated while residing in primordial matter, make the manifest. Here [an opponent] says: "In this world, a cause is twofold, through transforming and through not transforming. Among these, as non-transforming [causes] we see a lump of clay, a potter's staff, a wheel-string, water, and split bamboo; and as transforming [causes], milk [becoming] curds. Therein, how is primordial matter a cause?" On this point, it is said: "Through transformation." Just as milk transforms into the state of curds—that which is milk is itself curds—so primordial matter transforms into the state of the manifest. The manifest is like curds; primordial matter is like milk, this is the meaning. What is the unmanifest is itself the manifest. Therefore it is said that primordial matter is the cause through transformation. Here [an opponent] says: "What is the example?" It is stated: "Like water." Just as single water transforms into the form of snow like the Himālayas; and just as sugarcane juice transforms into the states of rasikā, khaṇḍa, matsyaṇḍikā, sugar, treacle, and molasses; or just as milk transforms into the states of curd-drops, curds, whey, fresh butter, clarified butter, ariṣṭa, kilāṭa, kūrcikā, and so on; just so the unmanifest transforms internally into the states of intellect, egoity, subtle elements, sense faculties, and gross elements; and supernaturally it transforms into the states of cold, heat, wind, rain, and so forth. Here [an opponent] says: "How are the three worlds arisen from the single primordial matter unequal? In this world, those who are gods are happy, humans are unhappy, and animals are deluded. How can there be inequality, consisting of delusion and the rest, among the three worlds arisen from the single primordial matter?" On this point, it is said: "Owing to the specific diversity of the basis of each respective constituent." This is as follows: water fallen from the sky has a single flavor, yet having reached the earth, it attains various flavors owing to the specific diversity of the different receptacles. In this same way, these three worlds, although arisen from the single primordial matter, have attained distinct states owing to the inequality of the constituents. As in the gods sattva is predominant, therefore they are happy; there too, rajas and tamas exist subordinately. In humans rajas is predominant, therefore they are unhappy; in them too, sattva and tamas exist. In those gone to animal wombs tamas is predominant, therefore they are deluded; in them too, sattva and rajas exist. Thus there is inequality among the three worlds arisen from the one [primordial matter]. //