Sāṃkhya Kārikā verse 10

हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥

hetumat-anityam-avyāpi sakriyam-anekam-āśritaṃ liṅgam | sāvayavaṃ paratantraṃ vyaktaṃ viparītam-avyaktam ||

hetumat - having a reason or cause, proceeding from a causeanitya - transitoryavyāpi - not pervading, not comprehensive, the thing which never remains everywheresakriya - having action, active, mutable, movable, migratoryaneka - other; not one, many, muchāśrita - subject to, depending onliṅga - a mark, spot, sign, token, badge, emblem, characteristic; manifest; the sign of gender or sex, organ of generationsāvayava - having parts, composed of partsparatantra - dependent on or subject to another, obedientvyakta - caused to appear, manifested, apparent, visible, evidentviparīta - turned round, reversed, inverted; being the reverse of anything, acting in a contrary manner, opposite, contrary to; going asunder or in different directions, various, differentavyakta - undeveloped, not manifest, unapparent, indistinct, invisible, imperceptible
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Commentaries and Reflections

Commentary by S Ramaswami:

There are nine differences given between original cause and its effects.
The evolved is.

hetumat- That which has a cause. Something that is produced. I.e. 23 principles.
anityam- Impermanent. Subject to change. Even the sun has a limit.
avyāpi- Its effects are not spread through. There is a limitation to the range of effects. I.e. Sound/Light/Liquid.
sakriyam- Mobile. Always active. Subject to movement. MūlaPrakṛti has no activity.
anekam- Manifold. Many appearances. Many variables. One after the other. 23 from the I.
āśritam- Never independent. All are dependent on an earlier cause.
liṅgam- The effects are mergent. Subject to dissolution into the original cause.
sāvayavam- Conjunct. The effects are associated with one another. In the objects there are many Parts.
paratantram- Heteronomous. All the effects are affected by the earlier cause. In the sense of requiring support. i.e. a person although independent requires food. Sound requires space. Thus they are controlled by something else. Without Buddhi Ahaṃkāra cannot act. Prakṛti requires nothing to act.

Thus the unevolved or original cause is the reverse of these things.
VYAKTAM VIPARITAM AVYAKTAM.
That which does not have another cause.
That which stands by itself.