Verses on Sāṃkhya 18.8

18.8

asti puruṣaḥ | saṅghātaparārthatvāt | yataḥ saṅghātaś ca parārthaḥ | tasmād hetoḥ | iha loke ye saṅghātās te parārthā dṛṣṭāḥ paryaṅkarathaśaraṇādayaḥ | evaṃ gātrāṇāṃ mahadādīnāṃ saṅghātaḥ samudāyaḥ parārtha eva | (tasmād asti nūnam anyonyādhiṣṭhito yadartho 'yaṃ saṅghāta iti saṅgatiḥ |) paryaṅkarathādayaḥ kāṣṭhasaṅghātāḥ | gṛhādayaḥ kāṣṭheṣṭakādisaṅghātāḥ | na hi te rathagṛhaparyaṅkādayaḥ kim api svārthaṃ sādhayanti | na vā parasparārthāḥ | kiṃ tv asty asau devadattādir yo 'smin paryaṅke śete rathena gacchati gṛhe nivasatīti | (cetasaḥ pratītyā) | evam amī mahadādayaś cakṣurādayo na svārthā na ca parasparārthāḥ, kiṃ tu parārthāḥ | yaś cāsau paraḥ sa cātmā | tasmād anumīmahe asti puruṣaḥ, yasyārthe cakṣurādisaṅghātaḥ śarīram utpannam iti | itaś cāsti --- triguṇādiviparyayāt | trayo guṇā yasya gaṇasyādau sambhavanti sa triguṇādiḥ | triguṇāder viparyayaḥ | tasmāt paśyāmo 'sti puruṣa iti | uktaṃ pūrvasyām āryāyāṃ triguṇam avivekītyādi vyaktapradhānasādharmyam | "tadviparītas tathā ca pumān" iti | aguṇavivekyaviṣayāsāmānyacetanāprasavadharmādiviparyayād ātmano 'stitvaṃ pṛthaktvaṃ ca siddham | ataś cāsti | adhiṣṭhānāt | na hy antareṇādhiṣṭhātāraṃ bhavati vastujātam | tad yatheha loke laṅghanaplavanadhāvanasamarthair aśvair yukto rathaḥ sārathinādhiṣṭhitaḥ pravartate | atha sārathinānadhiṣṭhitaḥ pravartate tataḥ śarīranāśaḥ syāt | na cātmavināśāya pravartate | api coktaṃ ṣaṣṭitantre --- "puruṣādhiṣṭhitaṃ pradhānaṃ pravartate" iti | tataḥ paśyāmo 'sau paramātmā asti puruṣo yenādhiṣṭhitaṃ pradhānaṃ mahadahaṅkāratanmātrendriyabhūtāny utpādayati | tasmād asti puruṣa iti | itaś cāsti --- bhoktṛbhāvāt | iha madhurāmlatiktalavaṇakaṭukaṣāyāḥ ṣaḍ rasāḥ | etaiḥ ṣaḍbhī rasair yuktaṃ bhojanaṃ dṛṣṭvā bhoktā sādhyate | asti bhoktā yasyedaṃ bhojanam | evam idaṃ vyaktāvyaktaṃ dṛṣṭvā sādhayāmo 'sty asau paramātmā puruṣo yasyedaṃ bhoktur vyaktāvyaktaṃ bhogyam iti | itaś cāsti --- kaivalyārthapravṛtteś ca | kevalabhāvaḥ kaivalyaṃ mokṣa ity arthaḥ | yā tasya pradhānasya pravṛttiḥ sā kaivalyārthā pravṛttiḥ pradhānasyeti //

The spirit exists, because composite things are for the sake of another. Because a composite thing is for the sake of another, for that reason [spirit exists]. In this world, whatever composite things are observed are for the sake of another, such as couches, chariots, and shelters. Similarly, the composite, or assemblage, of the limbs, the intellect, and so on, is indeed for the sake of another. (Therefore, surely there exists [someone] supervising each other, for whose sake this composite exists—this is the connection.) Couches, chariots, and the like are composites of wood; houses and the like are composites of wood, bricks, and so forth. For those chariots, houses, couches, and the like do not accomplish anything for their own sake, nor are they for the sake of one another; rather, there is that Devadatta and so on who lies on this couch, goes by chariot, and dwells in the house (as known by the intellect). In this way, these [things]—intellect and so on, the eye and so on—are not for their own sake, nor are they for the sake of one another; rather, they are for the sake of another. And whoever that 'other' is, that is the self. Therefore we infer that the spirit exists, for whose sake the composite of the eye and so on, [namely] the body, has arisen. And for this reason also it exists: because of the contrariety to the three constituents and so on. That collection in the beginning of which the three constituents occur is 'the three constituents and so on'. The contrariety to the three constituents and so on—from that we see that the spirit exists. As stated in the previous verse: 'possessed of the three constituents, lacking discrimination', and so forth, as the common nature of the manifest and primordial matter. And [then]: 'and the spirit is contrary to that'. By contrariety to the attributes of possessing constituents, lacking discrimination, being an object, being common, being unconscious, and being productive, the existence and distinctness of the self is established. And for this reason also it exists: from supervision. For an assemblage of objects does not act without a supervisor. Just as in this world a chariot yoked to horses capable of leaping, galloping, and running proceeds when supervised by a charioteer; whereas if it proceeded unsupervised by a charioteer, destruction of the body would ensue, and it does not proceed for the destruction of the self. Moreover, it is said in the Ṣaṣṭitantra: 'Primordial matter proceeds when supervised by the spirit.' Hence we see that this supreme self, the spirit, exists, supervised by which primordial matter produces the intellect, egoity, subtle elements, sense faculties, and gross elements. Therefore the spirit exists. And for this reason also it exists: because of the condition of an experiencer. In this world there are six flavors: sweet, sour, bitter, salty, pungent, and astringent. Seeing a meal endowed with these six flavors, an experiencer is established: 'There is an experiencer for whom this meal is meant.' In this way, seeing this manifest and unmanifest, we establish that this supreme self, the spirit, exists, for which experiencer this manifest and unmanifest is the experienced object. And for this reason also it exists: and because of activity for the sake of isolation. 'Isolation' (kaivalya) means the state of being isolated, [which means] liberation. The activity of primordial matter is activity for the sake of isolation—for primordial matter [to bring about isolation for the spirit].