Verses on Sāṃkhya 19.3

19.3

janmamaraṇakaraṇānām iti | janmaniyamād iha kecin nīcajanmānaḥ, kecin madhyamajanmānaḥ, kecid utkṛṣṭajanmānaḥ | yadi punar ekaḥ puruṣaḥ syāt sa eva nīcakulotpannaḥ syāt sa eva utkṛṣṭakulotpannaḥ syāt | kasmāt? puruṣaikatvāt | asti cāyaṃ niyamaḥ, anye 'dhamā anya utkṛṣṭāḥ | tasmād bahavaḥ puruṣāḥ | ataś ca --- maraṇaniyamāt | maraṇe 'pi niyamo dṛṣṭo mama bhrātā mṛto mama pitā ca | tasmād bahavaḥ puruṣāḥ | apare punar itthaṅkāraṃ varṇayanti --- janmamaraṇaniyamāt | iha kaścit kadācin mriyate tadaiva paro jāyate | yady ekaḥ puruṣaḥ syāt tarhi ekasmin jāyamāne sarve 'pi jāyeran | na caivam | mriyamāṇe sarve mriyeran | na caivam | tasmād bahavaḥ puruṣāḥ | itaś ca paśyāmaḥ | karaṇaniyamāt | karaṇānīndriyāṇi śrotrādīni | iha loke kecid badhirāndhamūkādayaḥ | itare ca paṭutarakaraṇāḥ | ataḥ paśyāmo ya upahatendriyās te anye, ye cānupahatendriyās te cānye | tasmāt pratiniyatakaraṇatvād api paśyāmo 'neke puruṣā iti | itaś ca paśyāmaḥ | traiguṇyaviparyayāc caiva | caḥ samuccaye | pūrvoktair hetubhiḥ | asmāc ca hetor ity arthaḥ | ihaikasya brāhmaṇasya trayaḥ putrāḥ sabrahmacāriṇa ekenaiva ekasyāṃ bhāryāyāṃ jātāḥ | tatraikaḥ sāttviko medhāvī śuciḥ sukhī | dvitīyo rājaso durmedhāvī duḥkhī | tṛtīyas tāmaso mūḍho nāstikaḥ | yady eke ātmā syād ekasmin sāttvike rājase tāmase vā sarve tathā syuḥ | na tathā bhavanti | ataḥ paśyāmo 'neke puruṣāḥ //

'Of birth, death, and instruments' [means]: from the allocation of birth, some in this world are of low birth, some of intermediate birth, and some of superior birth. If, on the other hand, the spirit were one, that same one would be born in a low family, and that same one would be born in an exalted family. Why? Because of the oneness of the spirit. And there is this fixed allocation: some are low, others are exalted. Therefore spirits are many. And also: from the allocation of death. In death too, a fixed allocation is observed: 'my brother has died, and my father [has died].' Therefore spirits are many. Others, however, explain it in this manner: from the allocation of birth and death. In this world, someone dies at some time, [and] at that very time another is born. If the spirit were one, then when one is being born, all would be born. But this is not so. When one dies, all would die. But this is not so. Therefore spirits are many. And for this reason also we see [multiplicity]: from the allocation of instruments. The instruments are the sense faculties, hearing and the rest. In this world, some are deaf, blind, mute, and so forth, while others have sharper instruments. Hence we see that those whose sense faculties are impaired are distinct, and those whose sense faculties are unimpaired are distinct. Therefore, from the fact that instruments are distinctly allocated, we also see that spirits are many. And for this reason also we see [multiplicity]: and also from the contrariety of the three constituents. The word 'and' indicates combination: together with the reasons previously stated, and from this reason as well—such is the meaning. In this world, a single brahmin has three sons who are fellow students, born of one [father] in one wife. Among them, one is luminous (sāttvika), intelligent, pure, and happy; (p. 23) the second is passionate (rājasa), unintelligent, and sorrowful; the third is dark (tāmasa), foolish, and an unbeliever. If the self were one, when one is luminous, passionate, or dark, all would be so. They do not become so. Hence we see that spirits are many.