Btw to show the difference in translations, we can compare and contrast the scholarly translations of Hari Dutta(H), Swami Virupakshananda(V) of the Ramakrishna Math with Srinivasan's(S) translation.
S:. Investigating the triad of interactive stresses confirms that such
interactive modes of stresses exist but it would not have been
detectable, had it not been for the existence of the coherent -
perpetual - dynamic - unmanifest state of its existence (of the
V: From the torment caused by the three kinds of pain, proceeds a desire for inquiry into the means of terminating them; if it be said that(inquiry) is superfluous(we reply) not so; because(in the visible means) there is the absence of certainty(in case of the means) and permanence(of pain)
H: On the account of affliction from three-fold misery, inquiry(should be instituted) into the means for its removal. If(it be said) that it useless because of the (existence) of evident means(then we reply) no, because of absence of certainty and finality
S: Standard methods of evaluation through detection are affected
by distortion, attenuation and inferior resolution to details; but an
alternate method that is totally satisfactory, is based on the
principle of discriminating the basic and dynamic substratum into
its appropriate components of the unmanifest, manifest, the selfpotential
and kinetic or dynamic potential.
V: The scriptural means is like the obvious means since it linked with impurity, decay and excess. The means contrary to both proceeding from the discriminative knowledge of the manifest, the unmanifest and the spirit, is superior.
H: The revealed like the evident one. It is linked with impurity, destruction and inequality. Other than that, is better proceeding from the right cognition of the manifest, unmanifest and the knower.
S: The fundamental resonant oscillatory state is synchronised,
coherent, resonant and stable; the first interactive oscillatory state is
of maximum intensity of acceleration; then there are seven levels of
coherent, harmonic and oscillatory interactive stages followed by
an expanding radiation above a sixteenth order of the fundamental
value; the nuclear core is neither oscillatory nor harmonically
V: The primal nature is non-evolute. The group of seven beginning with the Great principle(Buddhi) and the rest are both evolvens and evolutes. But the sixteen(five organs of sense, five of action, the mind, and the five gross elements) are only evolutes. The spirit is neither the evolvent or the evolute.
H: The primal nature is not an evolute; Mahat, etc., the seven, are evolvents and evolutes.; the spirit is neither an evolvent or an evolute.
S: Just as the human being undergoes, when under stress, a three
stage transfer from a state of buoyant feelings through a calm state
to a state of utter despair; the three interactions of the Guna are
from a state of free and mobile expansion through a balanced and
resonant interface to a state of compact static contraction. As a
result the three states are capable of mutually interacting to
override or strengthen or weaken, one or both at the expense of
the remaining aspects; be creative or destructive as a whole;
associate or join or pair or combine to form groups; and also exist
by itself as a self supporting resonant or dynamic entity.
V: The attributes(gunas) are the nature of pleasure, pain and delusion, they serve the purpose of illumination, action and restraint and they mutually dominating and supporting, productive and cooperative
H: The attributes are the nature of of pleasure, pain and delusion, they are adapted to illuminate, to activate and restrain. They mutually suppress, support, produce, consort and exist.
S: 17. Second change of phase creates nucleus .
The nucleus is the location, centre or core that holds the power,
potential, interaction or energy produced as a result of the cyclic
collision or aggregation due to close contact, back to back, of the
oscillating volumes or waveforms, initiated or triggered into action
by the operating principle of the triad of Guna (interactive
interactions), in a relatively isolated, free and synchronised state.
[Summarising: the Purusha or nucleus is a superpositioning of
three dimensional oscillatory waveforms due to the mode of action
of the Gunas in a static state of dormant potential in the
undetectable, absolute substratum that is synchronised and
coherent, perpetually dynamic but unmanifest and the period being
determined solely by the time constant referred to in suthra 3 that
forms the self potential referred in suthra 2. ]
V: The spirit exists because (a) the aggregate is for anothers sake; (b) because of the absence of the three gunas and other properties; (c) there must be some controller; (d) there must be some experiencer; and (e) the tendency of activities towards final beautitude
H: The spirit exists, since composite objects are meant for another; since it is the reverse of that which has the three attributes and the rest; there there must be control; since there must be somebody who enjoys and since there is activity for release.
Now if we compare and contrast the translations. I really want to believe in Srinivasan's translation, because it supports my own beliefs that the Vedas belong to an advanced scientific age and I myself agree the Vedic literature contains high level of science, but Srinivasan's translation is obviously more imagination than reality. It is obvious is he adding a lot of words that are not there and translating every Sanskrit word into something really highly scientific sounding. His biggest mistake is translating obviously spiritual words like 'purusha' into nuclear. It is clear SK 15 is giving 5 proofs for why spirit exists distinct from matter, but he translates it into some pseudoscientific nonsense.
Now Asuri has accused me on several occasions of forcing scientific meanings onto the Samkhya or Yoga, accusing me of wishful thinking. This criticism of course is not valid for me because my comparisons of modern scientici theories with concepts in Samkhya are valid and based on valid translations, I never add new words or overstate anything. But Asuri criticism is entirely valid to describe Srinivasan. Srinivasan even says his translation of the sutras are based on psychic revelation and his super intuition which has grasped its meanings, as such his translation is peculiar to his own imagination. Thus I cannot recommend his translation to anybody.