Verses on Sāṃkhya 9

Then, among these, due to which cause are these two not perceived? Regarding that, it is said:

Its non-perception is due to subtlety, not due to nonexistence; its perception is from the effect. / And that effect, beginning with the intellect, is both dissimilar to and similar to nature.

The non-perception—the lack of apprehension—of that primordial matter is due to the cause of subtlety, not due to nonexistence. Primordial matter is subtle because it lacks the characteristics of sound and so forth, like atoms and the like. It is not, on the other hand, in this way: that primordial matter does not exist and therefore is not perceived. Rather, primordial matter exists, but is not perceived due to subtlety, like atoms and the like. 'Then how is it perceived?' On this, he says: 'its perception is from the effect.' Having seen the effect, the cause is to be inferred, like a banyan seed. Just as the cause, a banyan seed, is inferred on seeing the effect, the banyan tree, so the cause, primordial matter, which is certainly existent, is inferred from the existent effect beginning with the intellect. For the origination of the existent does not come from the nonexistent. 'Beginning with the intellect' means the group of twenty-three: the intellect, egoity, the five subtle elements, the eleven sense faculties, and the five gross elements. Having seen this effect, beginning with the intellect, possessing the three constituents, it is inferred: 'Primordial matter, the cause possessing the three constituents whose effect possessing the three constituents this is, also exists.' What is more? 'And that effect is both dissimilar to and similar to nature.' The meaning is: dissimilar to and similar to primordial matter. There are reasons whereby this [effect] is dissimilar to and similar to primordial matter. Just as in the world, a son may be similar and dissimilar to his father: if in appearance, then not in qualities; when in qualities, then not in appearance. And we shall state those reasons later on.