Thursday, August 16, 2018

Karika 15

भेदानां परिमाणात् समन्वयात् शक्तितः प्रवृत्तेश्च।
कारणकार्यविभागादविभागाद्वैश्वरूप्यस्यAlternative: कारणकार्यविभागादविभागाद्वैश्वरूपस्य॥ १५॥

Translation by Henry Thomas Colebrooke (1837): Since specific objects are finite; since there is homogeneousness; since effects exist through energy; since there is a parting (or issue) of effects from cause, and a reunion of the universe, -
Translation by John Davies (1881): From the finite nature of specific objects; from the homogeneous nature (of genera and species); from the active energy of evolution (the constant progressive development of finite forms); from the separateness of cause and effect; and from the undividedness (or real unity) of the whole universe.
Translation by Ganganath Jha (1896): From the finite nature of specific objects, from homogeneity, from evolution being due to active (causal) energy, from the separation of cause and effect, and from the undividedness (resolution) of the whole universe.
Translation by Nandalal Sinha (1915): (Karika 15-16) Of the particulars (e.g., Mahat and all the rest down to the earth), there exists an Unmanifest cause: because the particulars are finite; because they are homogeneous; because production is through power; because there is differentiation of effect from cause or difference of cause and effect; and because there is reunion of the multiform effect with the cause.

It operates, in the form of the three Guṇas and by combination, undergoing transformation, (diversified) according to the differences severally of the other Guṇas depending on the principal Guṇa.
Translation by Har Dutt Sharma (1933): (The Unmanifest cause does exist), because of the finiteness of the specific objects, because of natural sequence, because of activity depending upon efficiency, because of distinction between cause and effect and because of the merging of this diverse (evolved).
Translation by Radhanath Phukan (1960): That the Avyakta is the root cause of this creation can be inferred from the following five considerations:

(1) Bhedānām Parimāṇāt: The finitude of the diverse:- All the various objects beginning from Mahattattva are finite and limited and must therefore be caused. That cause again must have its own cause, that again a third cause and so on. Ultimately we arrive at an uncaused cause, and that is the Avyakta of Kārikā X - the root cause of the whole creation.

(2) Samanvayāt: Sameness in diversity:- If we think of the various objects in the world, we find that they have a common characteristic, viz., that they are all made of the Three Guṇas. Take away the Guṇas and you arrive at the Avyakta. It follows therefore that the Avyakta is the root cause of all.

(3) Śaktitaḥ Pravṛtteśca: The effect depending on the potentiality of the cause, as explained above in Kārikā IX.

When we consider about the magnitude of the activity of the universe, we cannot but be convinced that there must be an immense immeasurable force at work. This force being observable and for the reason of that a Vyakta element, it cannot exist without depending on a support (Āśrita of Kārikā X). If we go on thinking, we find that the last support must be itself supportless (Anāśrita), i.e., the Avyakta of Kārikā X.

(4) Kāraṇakārya-vibhāgāt: The distinction made between the cause and its effects:- The Vyaktas (including the Pradhāna) are caused, but they cannot be exactly of the same description as their causes, for, that would mean a complete merger of effects into their causes. What distinguish the Vyaktas from their cause are the five attributes mentioned in Kārikā XI. Take them away and you arrive at the cause which obviously is the Avyakta of Kārikā X.

(5) Vaiśvarūpyasya Avibhāgāt: Continuity of the diversity of the Universe:- The diverse objects in this Universe beginning from Mahattattva downwards are the result of a continuous change of causes into effects as explained above. Now, at dissolution, the reverse processes, i.e., merger of effects into their causes, must happen. Thus the Mahābhūtas will merge into their cause, i.e., the Tanmātras, the Tanmātras into the Ahaṁkāra Tattva and the latter into Pradhāna and Pradhāna into the Avyakta.

In the same way, the entire sense-world will merge into the same Ahaṁkāra Tattva and finally into the Avyakta which is the root cause of the whole creation.
Translation by Swami Virupakshananda (1995): (Karika 15-16) The Unmanifest cause exists because of (1) the finite nature of special objects; (2) homogeneity; (3) evolution being due to the efficiency of the cause; (4) the differentiation between cause and effect; (5) the non-differentiation or merging of the whole world of effects; (6) its operation through the three attributes by combination and modification, like water, through differences arising from diverse nature of the several receptacles of the attributes.
Translation by G. Srinivasan (recent): Cyclic interaction at the interface is due to a sequentially changing value that is due to acceleration or deceleration of a force. This cyclic action is the cause and effect, by turns, to expand and contract (rarefy and pressurise or decrease and increase density) to produce a waveform that is of a standard form in nature.

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