Verses on Sāṃkhya 2.12

2.12

atrocyate --- na | na ity ayaṃ pūrvapakṣavākyaniṣedhe | naivaṃ vācyam ity arthaḥ | ekāntātyantato 'bhāvāt | ekāntato 'vaśyaṃ tvaduktahetubhir na pratīkāraḥ | yataś cikitsakānāṃ suprayuktāgadānāṃ yathāśakti yatatām api kadācij jantur vipadyate kadācij jīvati | vaidyagṛhe 'pi vadhūputrakalatrabhrātṛpitṛpabhṛtīnām aparihāryamaraṇadarśanān nāyam aikāntikapratīkāra ādhyātmikasya | aparam, atyantato 'pi nāsau pratīkāraḥ | agadena nīrujīkṛtānām api jvarādīnāṃ punaḥ katipayadivasair utpattidarśanāt | ataḥ sarvathā ātyantiko 'pi na dṛṣṭaḥ pratīkāra ādhyātmikaduḥkhāpanayane samarthaḥ | vasantādīnām apagatānām api punar āgamanavat | bhavanti cātra ślokāḥ ---

To this it is said: No. The word “no” is in negation of the statement of the prima facie view. The meaning is: it should not be said so. “Because of the absence of certainty and finality.” Certainly, inevitably, there is no remedy through the causes stated by you; because even when physicians administer well-prepared medicines and strive to the best of their ability, sometimes a creature dies, sometimes it lives. Even in a physician's home, because unavoidable death is seen of daughters-in-law, sons, wives, brothers, fathers, and so forth, this visible remedy is not certain for internal [suffering]. Furthermore, neither is it a final remedy; because even of those who have been made disease-free by medicine, fevers and the like are seen to arise again after a few days. Therefore, the visible remedy is not in any way final, [not] capable of removing internal suffering; just as spring and the other seasons, though gone, come again. And there are verses on this point: