0088 Verse 97-100

Original

अथोच्यते प्रधानस्य त्रिरूपत्वं व्यवस्थितम् ।
तत्रायं रजसा युक्तः सर्गहेतुर्महेश्वरः ॥ ९७ ॥
उद्भूतवृत्तिसत्त्वं तु यदा संश्रयते पुनः ।
तदा सर्वस्य लोकस्य स्थितेर्याति निमित्तताम् ॥ ९८ ॥
उद्भूतशक्तिरूपेण तमसा युज्यते यदा ।
प्रलयं सर्वजगतस्तदा किल करोत्ययम् ॥ ९९ ॥
रजःसत्वादिरूपादि तदेवं सहकारिणः ।
क्रमेणैवास्य वर्तन्ते कार्याणां नाक्रमस्ततः ॥ १०० ॥

athocyate pradhānasya trirūpatvaṃ vyavasthitam |
tatrāyaṃ rajasā yuktaḥ sargaheturmaheśvaraḥ || 97 ||
udbhūtavṛttisattvaṃ tu yadā saṃśrayate punaḥ |
tadā sarvasya lokasya sthiteryāti nimittatām || 98 ||
udbhūtaśaktirūpeṇa tamasā yujyate yadā |
pralayaṃ sarvajagatastadā kila karotyayam || 99 ||
rajaḥsatvādirūpādi tadevaṃ sahakāriṇaḥ |
krameṇaivāsya vartante kāryāṇāṃ nākramastataḥ || 100 ||

The theistic Sāṃkhya may argue as follows:—“it is a well-established pact that primordial matter is triple in its essence;—when the supreme lord comes into contact with the manifested rajas-aspect (energy), he becomes the cause of creation;—when again, he has recourse to the manifested sattva-aspect (harmony), then he becomes the cause of the subsistence of the world;—when he comes into contact with the manifestly operative tamas-aspect (inertia), then he brings about the dissolution of the entire world. thus the attributes of harmony, energy and the rest are his auxiliaries, and these become operative only consecutively; that is why there is no absence of consecutiveness (i.e. simultaneity) of products.”—(97-100)

Kamalaśīla

With the following Text, the Author proceeds to point out, from the standpoint of the Opponent, the inadmissibility (unprovencharacter) of the Reason put forward above (under 87), to the effect that ‘when the Cause is present in its complete form, the Effect must appear as a matter of course, just as it is found in the case of the Sprout, etc. etc.’:—[see verse 97-100 above]

“Even though these two Causes (Primordial Matter and God) are constantly present together, yet the various products will come into existence only consecutively, one after the other; because the three Attributes of Primordial Matter,—Sattvaand the rest,—are the auxiliaries of God; and as these Attributes function only consecutively, there is bound to be consecutiveness in the Products also. For instance, when God becomes affected by the operativeRajas-attribute, He becomes the Creator of creatures, as theRajas-attributeis conducive toproduction;—when however, He has recourse to the operativeSattva-attribute, then He becomes the Cause of the continued existence of the worlds, because theSattva-attributeis conducive tosubsistencewhen He comes into contact with the operativeTamos-attribute, then He brings about thedissolution—destruction—ofthe entire World; as theTamas-attributeis conducive tomergence(dissolution).—This process has been thus described (by Bāṇa-Bhaṭṭa in the opening verse of hisKādambarī):—‘He who has recourse toRajasat the birth of creatures, toSattvaduring their existence, and toTamasat their dissolution,—who is unborn, and controls the birth, existence and destruction, who consists of theThree Vedas, the very essence of the Three Attributes,—to Him obeisance!’

“The particle ‘Kila’ (in Text 99) is meant to indicateimprobability(of any complete Dissolution).”—(97-100)

The answer to the above is provided in the following Text:—[see verse 101-102 next]