Vaisheshika Sutras

अथातो धर्मं व्याख्यास्यामः ॥ १ ॥

athāto dharmaṁ vyākhyāsyāmaḥ || 1 ||

Now, therefore, we shall explain dharma.

यतोऽभ्युदयनिःश्रेयससिद्धिः स धर्मः ॥ २ ॥

yato'bhyudayaniḥśreyasasiddhiḥ sa dharmaḥ || 2 ||

That from which the attainment of worldly prosperity (abhyudaya) and the supreme good (niḥśreyasa, liberation) is accomplished -- that is dharma.

तद्वचनादाम्नायस्य प्रामाण्यम् ॥ ३ ॥

tadvacanādāmnāyasya prāmāṇyam || 3 ||

Because it speaks of that [dharma], the authority (prāmāṇya) of the Veda (āmnāya) [is established].

धर्मविशेष प्रसूतात् द्रव्यगुणकर्मसामान्य विशेषसमवायानां पदार्थानां साधर्म्यवैधर्म्याभ्यां तत्त्वज्ञानान्निःश्रेयसम् ॥ ४ ॥

dharmaviśeṣa prasūtāt dravyaguṇakarmasāmānya viśeṣasamavāyānāṁ padārthānāṁ sādharmyavaidharmyābhyāṁ tattvajñānānniḥśreyasam || 4 ||

From the true knowledge -- born of a particular dharma -- of the categories (padārtha): substance (dravya), quality (guṇa), action (karma), generality (sāmānya), particularity (viśeṣa), and inherence (samavāya), through their likenesses and differences, comes the supreme good (niḥśreyasa).

पृथिव्यापस्तेजो वायुराकाशं कालो दिगात्मा मन इति द्रव्याणि ॥ ५ ॥

pṛthivyāpastejo vāyurākāśaṁ kālo digātmā mana iti dravyāṇi || 5 ||

Earth, water, fire, air, ether (ākāśa), time, direction (dik), self (ātman), and mind (manas) -- these are the [nine] substances (dravya).

रूपरसगन्धस्पर्शाः संख्याः परिमाणानि पृथक्त्वं संयोगविभागौ परत्वाऽपरत्वे बुद्धयः सुखदुःख इच्छाद्वेषौ प्रयत्नाश्च गुणाः ॥ ६ ॥

rūparasagandhasparśāḥ saṁkhyāḥ parimāṇāni pṛthaktvaṁ saṁyogavibhāgau paratvā'paratve buddhayaḥ sukhaduḥkha icchādveṣau prayatnāśca guṇāḥ || 6 ||

Colour, taste, smell, touch, numbers, magnitude (parimāṇa), separateness (pṛthaktva), conjunction and disjunction (saṃyoga-vibhāga), remoteness and nearness (paratva-aparatva), cognitions (buddhi), pleasure and pain, desire and aversion, and volitional effort (prayatna) -- these are qualities (guṇa).

उत्क्षेपणमवक्षेपणं आकुञ्चनं प्रसारणं गमनमिति कर्माणि ॥ ७ ॥

utkṣepaṇamavakṣepaṇaṁ ākuñcanaṁ prasāraṇaṁ gamanamiti karmāṇi || 7 ||

Throwing upward, throwing downward, contracting, expanding, and going (motion in general) -- these are actions (karma).

सदनित्यं द्रव्यवत् कार्यं कारणं सामान्यविशेषवदिति द्रव्यगुणकर्मणामविशेषः ॥ ८ ॥

sadanityaṁ dravyavat kāryaṁ kāraṇaṁ sāmānyaviśeṣavaditi dravyaguṇakarmaṇāmaviśeṣaḥ || 8 ||

Being existent, non-eternal, resting on substance, being an effect, being a cause, and possessing generality and particularity -- in these respects substance, quality, and action are not different [they share these common features].

द्रव्यगुणयोः सजातीयारम्भकत्वं साधर्म्यम् ॥ ९ ॥

dravyaguṇayoḥ sajātīyārambhakatvaṁ sādharmyam || 9 ||

The shared property (sādharmya) of substance and quality is this: each is a producer of an effect of its own kind (sajātīya) -- substance produces substance, quality produces quality.

द्रव्याणि द्रव्यान्तरमारभन्ते गुणाश्च गुणान्तरम् ॥ १० ॥

dravyāṇi dravyāntaramārabhante guṇāśca guṇāntaram || 10 ||

Substances give rise to other substances, and qualities give rise to other qualities.

कर्म कर्मसाध्यं न विद्यते ॥ ११ ॥

karma karmasādhyaṁ na vidyate || 11 ||

No action is produced by [another] action.

न द्रव्यं कार्यं कारणं च वधति ॥ १२ ॥

na dravyaṁ kāryaṁ kāraṇaṁ ca vadhati || 12 ||

Substance, whether functioning as effect or as cause, is not negated [i.e. does not cease to be substance] (the source reading is uncertain here -- 'vadhati', literally 'kills', likely stands for 'bādhate', 'is negated/contradicted'; rendered accordingly and flagged).

Note: Source reads 'वधति' ('kills, slays'), which does not fit the abstract philosophical claim being made about substance-as-effect-and-cause. Likely a transcription artifact for 'बाधते' ('is negated/contradicted') -- ब/व are frequently confused in Devanagari transcription. Left exactly as published; translated according to the more coherent 'बाधते' reading, with this note.

उभयथा गुणाः ॥ १३ ॥

ubhayathā guṇāḥ || 13 ||

Qualities too [may be] both ways [effect and cause, like substances].

कार्यविरोधि कर्म ॥ १४ ॥

kāryavirodhi karma || 14 ||

Action stands opposed [to substance and quality] in this respect: it is not produced as an effect [by another action].

क्रियागुणवत् समवायिकारणमिति द्रव्यलक्षणम् ॥ १५ ॥

kriyāguṇavat samavāyikāraṇamiti dravyalakṣaṇam || 15 ||

Possessing action and quality, and being the inherent (material) cause of [a further effect] -- this is the defining mark of substance.

द्रव्याश्रय्यगुणवान् संयोगविभागेष्वकारणमनपेक्ष इति गुणलक्षणम् ॥ १६ ॥

dravyāśrayyaguṇavān saṁyogavibhāgeṣvakāraṇamanapekṣa iti guṇalakṣaṇam || 16 ||

Residing in a substance, itself possessing no [further] quality, and not being an independent cause of conjunction and disjunction -- this is the defining mark of quality.

एकद्रव्यमगुणं संयोगविभागेष्वनपेक्ष कारणमिति कर्मलक्षणम् ॥ १७ ॥

ekadravyamaguṇaṁ saṁyogavibhāgeṣvanapekṣa kāraṇamiti karmalakṣaṇam || 17 ||

Residing in a single substance, being without quality, and being an independent cause of conjunction and disjunction -- this is the defining mark of action.

द्रव्यगुणकर्मणां द्रव्यं कारणं सामान्यम् ॥ १८ ॥

dravyaguṇakarmaṇāṁ dravyaṁ kāraṇaṁ sāmānyam || 18 ||

Of substance, quality, and action, substance is [in general] the cause -- this holds as a generality.

तथा गुणः ॥ १९ ॥

tathā guṇaḥ || 19 ||

Likewise, quality [is a general cause of its own kind of effect].

संयोगविभागवेगानां कर्म समानम् ॥ २० ॥

saṁyogavibhāgavegānāṁ karma samānam || 20 ||

Conjunction, disjunction, and velocity (vega) have action as their common [antecedent cause].

न द्रव्याणां कर्म ॥ २१ ॥

na dravyāṇāṁ karma || 21 ||

Action is not [a general cause] of substances [in this same way].

व्यतिरेकात् ॥ २२ ॥

vyatirekāt || 22 ||

Because of the [logical] distinction (vyatireka) [between the cases].

द्रव्याणां द्रव्यं कार्यं सामान्यम् ॥ २३ ॥

dravyāṇāṁ dravyaṁ kāryaṁ sāmānyam || 23 ||

Of substances, the general effect is [again] substance.

गुणवैधर्म्यान्न कर्मणां कर्म ॥ २४ ॥

guṇavaidharmyānna karmaṇāṁ karma || 24 ||

Because of its dissimilarity to quality, no action [arises as] the general effect of actions.

द्वित्वप्रभृतयः संख्याः पृथक्त्व संयोग विभागाश्च ॥ २५ ॥

dvitvaprabhṛtayaḥ saṁkhyāḥ pṛthaktva saṁyoga vibhāgāśca || 25 ||

Twoness and so forth are numbers; [so too] separateness, conjunction, and disjunction [are further examples in this causal scheme].

असमवायात् सामान्यकार्यं कर्म न विद्यते ॥ २६ ॥

asamavāyāt sāmānyakāryaṁ karma na vidyate || 26 ||

Because there is no inherence [between them of that kind], action does not exist as a generality-produced effect [in the manner just described for number, separateness, etc.].

संयोगानां द्रव्यम् ॥ २७ ॥

saṁyogānāṁ dravyam || 27 ||

Of conjunctions, [the general cause is] substance.

रूपाणां रूपम् ॥ २८ ॥

rūpāṇāṁ rūpam || 28 ||

Of forms/colours, [the cause is] form/colour.

गुरुत्वप्रयत्नसंयोगानामुत्क्षेपणम् ॥ २९ ॥

gurutvaprayatnasaṁyogānāmutkṣepaṇam || 29 ||

From weight (gurutva), effort (prayatna), and conjunction (saṃyoga) [as causes] arises throwing-upward (utkṣepaṇa).

संयोगविभागाश्च कर्मणाम् ॥ ३० ॥

saṁyogavibhāgāśca karmaṇām || 30 ||

And conjunctions and disjunctions are [the general effects] of actions.

कारणसामान्ये द्रव्यकर्मणां कर्माकारणमुक्तम् ॥ ३१ ॥

kāraṇasāmānye dravyakarmaṇāṁ karmākāraṇamuktam || 31 ||

With regard to the general cause, it has [thus] been stated that action is not [also] the [general] cause of substance and action [together].

कारणाभावात् कार्याभावः ॥ १ ॥

kāraṇābhāvāt kāryābhāvaḥ || 1 ||

From the absence of the cause, [follows] the absence of the effect.

न तु कार्याभावात् कारणाभावः ॥ २ ॥

na tu kāryābhāvāt kāraṇābhāvaḥ || 2 ||

But not conversely: from the absence of the effect, the absence of the cause does not follow.

सामान्यं विशेष इति बुद्ध्यपेक्षम् ॥ ३ ॥

sāmānyaṁ viśeṣa iti buddhyapekṣam || 3 ||

'Generality' (sāmānya) and 'particularity' (viśeṣa) are relative to cognition (buddhi) -- a thing is called general or particular depending on what it is compared with.

भावोऽनुवृत्तेरेव हेतुत्वात् सामान्यमेव ॥ ४ ॥

bhāvo'nuvṛttereva hetutvāt sāmānyameva || 4 ||

Because Being (sattā, existence) is the cause solely of inclusive, recurrent cognition ('this too is'), it is generality (sāmānya) alone -- never a particularity.

द्रव्यत्वं गुणत्वं कर्मत्वं च सामान्यानि विशेषाश्च ॥ ५ ॥

dravyatvaṁ guṇatvaṁ karmatvaṁ ca sāmānyāni viśeṣāśca || 5 ||

Substance-ness, quality-ness, and action-ness are each both generalities and particularities -- general with respect to their own individual instances, but particular with respect to the higher universal, Being.

अन्यत्रान्त्येभ्यो विशेषेभ्यः ॥ ६ ॥

anyatrāntyebhyo viśeṣebhyaḥ || 6 ||

-- except in the case of the ultimate particularities (antya-viśeṣa), which are particularities alone, never also generalities.

सदिति यतो द्रव्यगुणकर्मसु सा सत्ता ॥ ७ ॥

saditi yato dravyaguṇakarmasu sā sattā || 7 ||

Because the word 'sat' (existent) applies to substance, quality, and action alike, that [common ground] is Being (sattā) itself.

द्रव्यगुणकर्मभ्योर्ऽथान्तरं सत्ता ॥ ८ ॥

dravyaguṇakarmabhyor'thāntaraṁ sattā || 8 ||

Being (sattā) is an entity distinct (arthāntara) from substance, quality, and action -- not identical with any one of them, but the universal present in all three.

गुणकर्मसु च भावान्न कर्म न गुणः ॥ ९ ॥

guṇakarmasu ca bhāvānna karma na guṇaḥ || 9 ||

And because it is present in quality and action as well, it (Being) is itself neither an action nor a quality.

सामान्यविशेषाभावेन च ॥ १० ॥

sāmānyaviśeṣābhāvena ca || 10 ||

-- and also because it has no [further] generality or particularity above itself [Being is the highest universal].

अनेकद्रव्यवत्त्वेन द्रव्यत्वमुक्तम् ॥ ११ ॥

anekadravyavattvena dravyatvamuktam || 11 ||

Because of its presence in many substances, 'substance-ness' (dravyatva) is spoken of [as a universal].

सामान्यविशेषाभावेन च ॥ १२ ॥

sāmānyaviśeṣābhāvena ca || 12 ||

-- and also because it (dravyatva) has no further generality or particularity [beyond this specific scope].

तथा गुणेषु भावाद्गुणत्वमुक्तम् ॥ १३ ॥

tathā guṇeṣu bhāvādguṇatvamuktam || 13 ||

Likewise, because of its presence in qualities, 'quality-ness' (guṇatva) is spoken of [as a universal].

सामान्यविशेषाभावेन च ॥ १४ ॥

sāmānyaviśeṣābhāvena ca || 14 ||

-- and also because it (guṇatva) has no further generality or particularity.

कर्मसु भावात्कर्मत्वमुक्तम् ॥ १५ ॥

karmasu bhāvātkarmatvamuktam || 15 ||

Because of its presence in actions, 'action-ness' (karmatva) is spoken of [as a universal].

सामान्यविशेषाभावेन च ॥ १६ ॥

sāmānyaviśeṣābhāvena ca || 16 ||

-- and also because it (karmatva) has no further generality or particularity.

सदिति लिङ्गाविशेषात् विशेषलिङ्गाभावाच्चैको भावः ॥ १७ ॥

saditi liṅgāviśeṣāt viśeṣaliṅgābhāvāccaiko bhāvaḥ || 17 ||

Because the mark ('sat', being) is undifferentiated [across substance, quality, and action], and because no mark of any [internal] difference is found, Being (sattā) is a single, undivided reality.

रूपरसगन्धस्पर्शवती पृथिवी ॥ १ ॥

rūparasagandhasparśavatī pṛthivī || 1 ||

Earth possesses colour, taste, smell, and touch.

रूपरसस्पर्शवत्य आपो द्रवाः स्निग्धाः ॥ २ ॥

rūparasasparśavatya āpo dravāḥ snigdhāḥ || 2 ||

Waters possess colour, taste, and touch; they are fluid (drava) and viscous (snigdha).

तेजो रूपस्पर्शवत् ॥ ३ ॥

tejo rūpasparśavat || 3 ||

Fire possesses colour and touch.

स्पर्शवान् वायुः ॥ ४ ॥

sparśavān vāyuḥ || 4 ||

Air possesses touch alone.

त आकाशे न विद्यन्ते ॥ ५ ॥

ta ākāśe na vidyante || 5 ||

These [qualities] do not exist in ether (ākāśa).

सर्पिर्जतुमधूच्छिष्टानां अग्निसंयोगाद्द्रवत्वमद्भिः सामान्यम् ॥ ६ ॥

sarpirjatumadhūcchiṣṭānāṁ agnisaṁyogāddravatvamadbhiḥ sāmānyam || 6 ||

The fluidity of ghee, lac, and beeswax, arising from contact with fire, is a property shared in common with water [an acquired, not innate, fluidity].

त्रपुसीस लोह रजत सुवर्णानामग्निसंयोगाद्द्रवत्वमद्भिः सामान्यम् ॥ ७ ॥

trapusīsa loha rajata suvarṇānāmagnisaṁyogāddravatvamadbhiḥ sāmānyam || 7 ||

The fluidity of tin, lead, iron, silver, and gold, from contact with fire, is likewise a property shared with water [molten metal].

विषाणी ककुद्मान् प्रान्तेवालधिः सास्नावान् इति गोत्वे दृष्टं लिङ्गम् ॥ ८ ॥

viṣāṇī kakudmān prāntevāladhiḥ sāsnāvān iti gotve dṛṣṭaṁ liṅgam || 8 ||

'Horned, humped, tufted at the tail's end, dewlapped' -- this is the observed mark (liṅga) of cow-ness (gotva) [the classic example of inference through a characteristic mark].

स्पर्शश्च वायोः ॥ ९ ॥

sparśaśca vāyoḥ || 9 ||

And touch [is the defining quality] of air.

न च दृष्टानां स्पर्श इत्यदृष्टलिङ्गो वायुः ॥ १० ॥

na ca dṛṣṭānāṁ sparśa ityadṛṣṭaliṅgo vāyuḥ || 10 ||

Since touch does not belong to the [directly] visible substances alone, air is established by a mark that is itself unseen -- it must be inferred, not perceived by sight.

अद्रव्यवत्त्वेन द्रव्यम् ॥ ११ ॥

adravyavattvena dravyam || 11 ||

By not being devoid of substance-hood, it (air) is a substance.

क्रियावत्त्वात् गुणवत्त्वाच्च ॥ १२ ॥

kriyāvattvāt guṇavattvācca || 12 ||

Because it possesses action (motion) and possesses quality (touch), [air is established as a substance].

अद्रव्यत्वेन नित्यत्वमुक्तम् ॥ १३ ॥

adravyatvena nityatvamuktam || 13 ||

By virtue of not being [itself, at the atomic level] a produced effect, its eternality is declared (the source reading 'adravyatvena' is somewhat opaque here; rendered per the standard Vaisheshika doctrine that air's atoms are uncaused and eternal).

Note: Source reads 'अद्रव्यत्वेन नित्यत्वमुक्तम्' ('by virtue of non-substance-hood, eternality is declared'), which sits awkwardly beside the immediately preceding sutra 2.1.11's establishment of air AS a substance (dravya). Left exactly as published; translated per the standard Vaisheshika doctrine that air's atoms, as uncaused, are eternal, rather than resolved by emendation.

वायोर्वायुसंमूर्छनं नानात्वलिङ्गम् ॥ १४ ॥

vāyorvāyusaṁmūrchanaṁ nānātvaliṅgam || 14 ||

The collision of air with air (vāyu-saṃmūrchana) is the mark of air's plurality -- evidence that many distinct units of air exist.

वायुसन्निकर्षे प्रत्यक्षाभावात् दृष्टं लिङ्गं न विद्यते ॥ १५ ॥

vāyusannikarṣe pratyakṣābhāvāt dṛṣṭaṁ liṅgaṁ na vidyate || 15 ||

Because there is no direct visual perception even in contact with air, no [directly] seen mark exists for it.

सामान्यतो दृष्टाच्चाविशेषः ॥ १६ ॥

sāmānyato dṛṣṭāccāviśeṣaḥ || 16 ||

And [its existence is established] indifferently from what is generally observed -- by a general, not a specific, form of inference.

तस्मादागमिकम् ॥ १७ ॥

tasmādāgamikam || 17 ||

Therefore this rests upon scriptural testimony (āgama).

संज्ञाकर्म त्वस्मद्विशिष्टानां लिङ्गम् ॥ १८ ॥

saṁjñākarma tvasmadviśiṣṭānāṁ liṅgam || 18 ||

But the act of assigning names (saṃjñā-karma) is the mark of beings distinguished [by intelligence] like ourselves.

प्रत्यक्षप्रवृत्तत्वात् संज्ञाकर्मणः ॥ १९ ॥

pratyakṣapravṛttatvāt saṁjñākarmaṇaḥ || 19 ||

Because the act of naming proceeds from direct perception [of the thing named].

निष्क्रमणं प्रवेशनमित्याकाशस्य लिङ्गम् ॥ २० ॥

niṣkramaṇaṁ praveśanamityākāśasya liṅgam || 20 ||

'Going out' and 'entering in' -- these are the mark of ākāśa (space).

तदलिङ्गमेकद्रव्यत्वात् कर्मणः ॥ २१ ॥

tadaliṅgamekadravyatvāt karmaṇaḥ || 21 ||

That [going-out and entering], being the action of a single substance, is not by itself a [sufficient] mark.

कारणान्तरानुकिप्ति वैधर्म्याच्च ॥ २२ ॥

kāraṇāntarānukipti vaidharmyācca || 22 ||

-- and because of the dissimilarity that would arise from being impelled by a different cause (the source word 'anukipti' is textually uncertain; rendered approximately).

Note: Source reads 'कारणान्तरानुकिप्ति वैधर्म्याच्च' -- the word 'अनुकिप्ति' is not a standard Sanskrit form and its intended reading is uncertain (possibly a corruption of 'अनुक्षिप्ति' or similar). Left exactly as published; translated approximately from the recognizable root sense.

संयोगादभावः कर्मणः ॥ २३ ॥

saṁyogādabhāvaḥ karmaṇaḥ || 23 ||

From conjunction [with another substance], the cessation of action [motion] occurs.

कारणगुणपूर्वकः कार्यगुणो दृष्टः ॥ २४ ॥

kāraṇaguṇapūrvakaḥ kāryaguṇo dṛṣṭaḥ || 24 ||

An effect's quality, preceded by the cause's corresponding quality, is what is generally observed.

कार्यान्तराप्रादुर्भावाच्च शब्दः स्पर्शवतामगुणः ॥ २५ ॥

kāryāntarāprādurbhāvācca śabdaḥ sparśavatāmaguṇaḥ || 25 ||

And because no further effect arises from it in that pattern, sound is not a quality of the tangible substances (earth, water, fire, air).

परत्र समवायात् प्रत्यक्षत्वाच्च नात्मगुणो न मनोगुणः ॥ २६ ॥

paratra samavāyāt pratyakṣatvācca nātmaguṇo na manoguṇaḥ || 26 ||

Because it inheres elsewhere and is directly perceptible, sound is neither a quality of the self (ātman) nor of the mind (manas).

परिशेषाल्लिङ्गमाकाशस्य ॥ २७ ॥

pariśeṣālliṅgamākāśasya || 27 ||

By elimination (pariśeṣa), [sound] remains as the mark of ākāśa -- the substance left once every other possibility is excluded.

द्रव्यत्वनित्यत्वे वायुना व्याख्याते ॥ २८ ॥

dravyatvanityatve vāyunā vyākhyāte || 28 ||

Its (ākāśa's) substance-hood and eternality are explained in the same way as air's.

तत्त्वम्भावेन ॥ २९ ॥

tattvambhāvena || 29 ||

Its true nature is [established] through its own being.

शब्दालिङ्गाविशेषाद्विशेषलिङ्गाभावाच्च ॥ ३० ॥

śabdāliṅgāviśeṣādviśeṣaliṅgābhāvācca || 30 ||

Because the mark derived from sound is undifferentiated, and because no mark of [internal] difference is found [within ākāśa].

तदनुविधानादेकपृथक्त्वञ्चेति ॥ ३१ ॥

tadanuvidhānādekapṛthaktvañceti || 31 ||

And, following accordingly from that, both oneness and [a qualified] separateness [are established for ākāśa] -- thus [concludes the topic].

पुष्पवस्त्रयोः सति सन्निकर्षे गुणान्तराप्रादुर्भावो वस्त्रे गन्धाभावलिङ्गम् ॥ १ ॥

puṣpavastrayoḥ sati sannikarṣe guṇāntarāprādurbhāvo vastre gandhābhāvaliṅgam || 1 ||

When a flower and a cloth come into contact, the fact that no further quality newly arises [in the cloth] is the mark that cloth has no inherent smell of its own -- the scent is borrowed.

व्यवस्थितः पृथिव्यां गन्धः ॥ २ ॥

vyavasthitaḥ pṛthivyāṁ gandhaḥ || 2 ||

Smell is fixed -- inherent -- in earth alone [among the elements].

एतेनोष्णता व्याख्याता ॥ ३ ॥

etenoṣṇatā vyākhyātā || 3 ||

By this same reasoning, heat (uṣṇatā) is explained.

तेजस उष्णता ॥ ४ ॥

tejasa uṣṇatā || 4 ||

Heat belongs to fire.

अप्सु शीतता ॥ ५ ॥

apsu śītatā || 5 ||

Coldness belongs to water.

अपरस्मिन्नपरं युगपत् चिरं क्षिप्रमिति काललिङ्गानि ॥ ६ ॥

aparasminnaparaṁ yugapat ciraṁ kṣipramiti kālaliṅgāni || 6 ||

'Later than the later', 'simultaneous', 'slow', 'quick' -- these are the marks of time (kāla).

द्रव्यत्व नित्यत्वे वायुना व्याख्याते ॥ ७ ॥

dravyatva nityatve vāyunā vyākhyāte || 7 ||

Its (time's) substance-hood and eternality are explained as by air.

तत्त्वम्भावेन ॥ ८ ॥

tattvambhāvena || 8 ||

Its true nature is [established] through its own being.

नित्येष्वभावादनित्येषु भावात् कारणे कालाख्येति ॥ ९ ॥

nityeṣvabhāvādanityeṣu bhāvāt kāraṇe kālākhyeti || 9 ||

Because of its absence in eternal things and its presence in non-eternal things, the term 'time' applies to it as the cause [operative wherever there is origination and change].

इत इदमिति यतस्तद्दिश्यं लिङ्गम् ॥ १० ॥

ita idamiti yatastaddiśyaṁ liṅgam || 10 ||

[The cognition] 'this is over here, from this point' -- that is the mark of direction (dik).

द्रव्यत्व नित्यत्वे वायुना व्याख्याते ॥ ११ ॥

dravyatva nityatve vāyunā vyākhyāte || 11 ||

Its (direction's) substance-hood and eternality are explained as by air.

तत्त्वम्भावेन ॥ १२ ॥

tattvambhāvena || 12 ||

Its true nature is [established] through its own being.

कार्यविशेषेण नानात्वम् ॥ १३ ॥

kāryaviśeṣeṇa nānātvam || 13 ||

By the particular character of its effects, [direction's] manifoldness [into many directions] is established.

आदित्यसंयोगात् भूतपूर्वात् भविष्यतो भूताच्च प्राची ॥ १४ ॥

ādityasaṁyogāt bhūtapūrvāt bhaviṣyato bhūtācca prācī || 14 ||

From conjunction with the sun -- past, future, and present -- comes [the designation] 'east' (prācī).

तथा दक्षिणा प्रतीची उदीची च ॥ १५ ॥

tathā dakṣiṇā pratīcī udīcī ca || 15 ||

Likewise are established south, west, and north.

एतेन दिगन्तरालानि व्याख्यातानि ॥ १६ ॥

etena digantarālāni vyākhyātāni || 16 ||

By this, the intermediate directions [the intercardinal points] are also explained.

सामान्यप्रत्यक्षाद्विशेषस्मृतेश्च संशयः ॥ १७ ॥

sāmānyapratyakṣādviśeṣasmṛteśca saṁśayaḥ || 17 ||

Doubt (saṃśaya) arises from the general perception of a thing together with the memory of its [unconfirmed] particular features.

दृष्टञ्च दृष्टवत् ॥ १८ ॥

dṛṣṭañca dṛṣṭavat || 18 ||

And what is directly seen [may be taken] as certain -- unlike what is merely 'like' something [once] seen.

यथादृष्टमयथादृष्टत्वाच्च ॥ १९ ॥

yathādṛṣṭamayathādṛṣṭatvācca || 19 ||

[Doubt also arises] because the thing is not now seen just as it was seen before.

विद्याविद्यातश्च संशयः ॥ २० ॥

vidyāvidyātaśca saṁśayaḥ || 20 ||

And doubt arises also from the conflict between correct knowledge and incorrect knowledge [i.e. from disagreement among cognizers].

श्रोत्रग्रहणो योर्ऽथः स शब्दः ॥ २१ ॥

śrotragrahaṇo yor'thaḥ sa śabdaḥ || 21 ||

That entity which is apprehended by the ear -- that is sound (śabda).

तुल्यजातीयेष्वर्थान्तरभूतेषु विशेषस्य उभयथा दृष्टत्वात् ॥ २२ ॥

tulyajātīyeṣvarthāntarabhūteṣu viśeṣasya ubhayathā dṛṣṭatvāt || 22 ||

Among things of the same class that are yet distinct entities, particularity is observed operating in both ways [confirming sound as its own distinct category].

एकद्रव्यत्वान्न द्रव्यम् ॥ २३ ॥

ekadravyatvānna dravyam || 23 ||

Because it would need to belong continuously to a single substance -- which it does not -- sound is not itself a substance.

नापि कर्माचाक्षुषत्वात् ॥ २४ ॥

nāpi karmācākṣuṣatvāt || 24 ||

Nor is it action, because it is not perceptible to the eye [unlike visible motions].

गुणस्य सतोऽपवर्गः कर्मभिः साधर्म्यम् ॥ २५ ॥

guṇasya sato'pavargaḥ karmabhiḥ sādharmyam || 25 ||

The ceasing of an [already] existing quality is a feature sound shares in common with actions.

सतो लिङ्गाभावात् ॥ २६ ॥

sato liṅgābhāvāt || 26 ||

Because there is no [further] mark of its existing independently, [it must be classed as] a quality.

नित्यवैधर्म्यात् ॥ २७ ॥

nityavaidharmyāt || 27 ||

Because of its dissimilarity to what is eternal.

अनित्यश्चायं कारणतः ॥ २८ ॥

anityaścāyaṁ kāraṇataḥ || 28 ||

And this (sound) is non-eternal, because it has a cause -- it is produced.

न चासिद्धं विकारात् ॥ २९ ॥

na cāsiddhaṁ vikārāt || 29 ||

And this is not unproven, because of [its subjection to] modification (vikāra) [the source's 'ja' appears to be a corruption of 'na'; corrected accordingly and flagged].

Note: Source reads 'ज चासिद्धं विकारात्'; 'ज' does not yield a coherent reading here and is almost certainly a transcription slip for 'न' (a common confusion of similar-looking aksharas). Corrected to 'न चासिद्धं विकारात्' ('and this is not unproven, because of modification'), which reads coherently as part of the surrounding argument for sound's non-eternality. Flagged rather than silently altered.

अभिव्यक्तौ दोषात् ॥ ३० ॥

abhivyaktau doṣāt || 30 ||

[This follows] from the flaw in the rival view of mere 'manifestation' (abhivyakti) -- sound is produced, not merely revealed.

संयोगाद्विभागाच्च शब्दाच्च शब्दनिष्पत्तिः ॥ ३१ ॥

saṁyogādvibhāgācca śabdācca śabdaniṣpattiḥ || 31 ||

Sound is produced from conjunction, from disjunction, and from [a prior] sound.

लिङ्गाच्चानित्यः शब्दः ॥ ३२ ॥

liṅgāccānityaḥ śabdaḥ || 32 ||

And from this mark, sound is established as non-eternal.

द्वयोस्तु प्रवृत्त्योरभावात् ॥ ३३ ॥

dvayostu pravṛttyorabhāvāt || 33 ||

Because the two [permanent existence and being produced] cannot both apply at once.

प्रथमाशब्दात् ॥ ३४ ॥

prathamāśabdāt || 34 ||

From the very usage of the word 'first' [applied to a sound, implying a beginning].

सम्प्रतिपत्तिभावाच्च ॥ ३५ ॥

sampratipattibhāvācca || 35 ||

And because there is mutual recognition and agreement [among speakers, confirming sound as produced and transmitted].

सन्दिग्धाः सति बहुत्वे ॥ ३६ ॥

sandigdhāḥ sati bahutve || 36 ||

When there is multiplicity [of sounds occurring together], they become mutually indistinct.

संख्याभावः सामान्यतः ॥ ३७ ॥

saṁkhyābhāvaḥ sāmānyataḥ || 37 ||

Generally speaking, there is no fixed number [countable in the way discrete substances are] for it.

प्रसिद्धा इन्द्रियार्थाः ॥ १ ॥

prasiddhā indriyārthāḥ || 1 ||

The objects of the senses (indriya-artha) are well-established -- universally recognized, not in dispute.

इन्द्रियार्थाप्रसिद्धिरिन्द्रियार्थेभ्योर्ऽथान्तरस्य हेतुः ॥ २ ॥

indriyārthāprasiddhirindriyārthebhyor'thāntarasya hetuḥ || 2 ||

The fact that sense-objects alone do not account for [certain cognitions] is the reason for positing an entity distinct (arthāntara) from mere sense-objects.

सोऽनपदेशः ॥ ३ ॥

so'napadeśaḥ || 3 ||

That [reason, if not properly grounded,] is an anapadeśa -- an inconclusive, non-probative mark.

कारणाज्ञानात् ॥ ४ ॥

kāraṇājñānāt || 4 ||

Because of ignorance of the cause.

कार्येषु ज्ञानात् ॥ ५ ॥

kāryeṣu jñānāt || 5 ||

Because of [mistakenly locating] knowledge in mere effects [without knowing the cause].

अज्ञानाच्च ॥ ६ ॥

ajñānācca || 6 ||

And because of sheer ignorance.

अन्यदेव हेतुरित्यनपदेशः ॥ ७ ॥

anyadeva heturityanapadeśaḥ || 7 ||

'The reason is something else entirely' -- such an [ungrounded] claim is a fallacious mark (anapadeśa).

अर्थान्तरं ह्यर्थान्तरस्यानपदेशः ॥ ८ ॥

arthāntaraṁ hyarthāntarasyānapadeśaḥ || 8 ||

For one distinct entity, [given as reason] for another distinct entity, is itself a fallacious mark unless properly connected.

संयोगि समवाय्येकार्थसमवायि विरोधि च ॥ ९ ॥

saṁyogi samavāyyekārthasamavāyi virodhi ca || 9 ||

[A valid inferential mark may be] conjoined (saṃyogin), inherent (samavāyin), co-inherent in a single substrate, or opposed/exclusionary (virodhin) -- the recognized types of probative relation.

कार्यं कार्यान्तरस्य ॥ १० ॥

kāryaṁ kāryāntarasya || 10 ||

An effect may be a mark of another effect [through their shared cause].

विरोध्यभूतं भूतस्य ॥ ११ ॥

virodhyabhūtaṁ bhūtasya || 11 ||

An opposing factor is the mark of the non-occurrence of what would otherwise occur.

भूतमभूतस्य ॥ १२ ॥

bhūtamabhūtasya || 12 ||

An occurring factor may [by opposition] be the mark of a non-occurrence elsewhere.

भूतो भूतस्य ॥ १३ ॥

bhūto bhūtasya || 13 ||

An occurring factor is the [straightforward] mark of [another] occurring effect of like kind.

प्रसिद्धिपूर्वकत्वादपदेशस्य ॥ १४ ॥

prasiddhipūrvakatvādapadeśasya || 14 ||

Because a valid reason (apadeśa) must be preceded by [already established] proof [of the mark-to-object connection].

अप्रसिद्धोऽनपदेशोऽसन् सन्दिग्धश्चानपदेशः ॥ १५ ॥

aprasiddho'napadeśo'san sandigdhaścānapadeśaḥ || 15 ||

What is unestablished is a fallacious reason; what does not exist [as a mark] is a fallacious reason; and what is doubtful is also a fallacious reason.

यस्माद्विषाणी तस्मादश्वः ॥ १६ ॥

yasmādviṣāṇī tasmādaśvaḥ || 16 ||

'Because it is horned, therefore it is a horse' -- an example of a fallacious inference.

यस्माद्विषाणी तस्माद्गौरितिचानैकान्तिकस्योदाहरणम् ॥ १७ ॥

yasmādviṣāṇī tasmādgauriticānaikāntikasyodāharaṇam || 17 ||

'Because it is horned, therefore it is a cow' -- this too is an example of an inconclusive (anaikāntika) mark, since horns belong to many kinds of animals.

आत्मेन्द्रियार्थसन्निकर्षाद्यन्निष्पद्यते तदन्यत् ॥ १८ ॥

ātmendriyārthasannikarṣādyanniṣpadyate tadanyat || 18 ||

That which arises from the contact of self, sense-organ, and object is a distinct [category of cognition] -- namely direct perception, set apart from inference.

प्रवृत्तिनिवृत्ती च प्रत्यगात्मनि दृष्टे परत्र लिङ्गम् ॥ १९ ॥

pravṛttinivṛttī ca pratyagātmani dṛṣṭe paratra liṅgam || 19 ||

Activity and its cessation, observed within one's own inner self, are the mark for inferring their presence in another [i.e. other selves are inferred by analogy].

आत्मेन्द्रियार्थसन्निकर्षज्ञानस्य भावोऽभावश्च मनसो लिङ्गम् ॥ १ ॥

ātmendriyārthasannikarṣajñānasya bhāvo'bhāvaśca manaso liṅgam || 1 ||

The intermittent occurrence and non-occurrence of the cognition born from the contact of self, sense-organ, and object is the mark of mind (manas) -- even with all three in contact, cognition does not always arise, proving a further instrument is needed.

तस्य द्रव्यत्व नित्यत्वे वायुना व्याख्याते ॥ २ ॥

tasya dravyatva nityatve vāyunā vyākhyāte || 2 ||

Its (mind's) substance-hood and eternality are explained as by air.

प्रयत्नायौगपद्याज्ज्ञानायौगपद्याच्चैकम् ॥ ३ ॥

prayatnāyaugapadyājjñānāyaugapadyāccaikam || 3 ||

Because efforts and cognitions do not occur simultaneously, mind is one -- single and atomic, not pervasive like ether.

प्राणाऽपाननिमेषोन्मेषजीवनमनोगतीन्द्रियान्तर विकाराः सुखदुःखेच्छाद्वेष प्रयत्नाश्चात्मनो लिङ्गानि ॥ ४ ॥

prāṇā'pānanimeṣonmeṣajīvanamanogatīndriyāntara vikārāḥ sukhaduḥkhecchādveṣa prayatnāścātmano liṅgāni || 4 ||

In-breath, out-breath, blinking, opening [of the eyes], life, the movement of mind, and modifications of the other senses, together with pleasure, pain, desire, aversion, and effort -- these are the marks of the self (ātman).

तस्य द्रव्यत्वनित्यत्वे वायुना व्याख्याते ॥ ५ ॥

tasya dravyatvanityatve vāyunā vyākhyāte || 5 ||

Its (the self's) substance-hood and eternality are explained as by air.

यज्ञदत्त इति सन्निकर्षे प्रत्यक्षाभावात् दृष्टं लिङ्गं न विद्यते ॥ ६ ॥

yajñadatta iti sannikarṣe pratyakṣābhāvāt dṛṣṭaṁ liṅgaṁ na vidyate || 6 ||

Since there is no direct perception involved in recognizing 'this is Yajnadatta,' no [directly] seen mark exists here [for the self as such].

सामान्यतो दृष्टाच्चाविशेषः ॥ ७ ॥

sāmānyato dṛṣṭāccāviśeṣaḥ || 7 ||

And it is inferred, without further distinction, from what is generally observed.

तस्मादागमिकः ॥ ८ ॥

tasmādāgamikaḥ || 8 ||

Therefore this rests upon scriptural testimony.

अहमिति शब्दस्य व्यतिरेकान्नागमिकम् ॥ ९ ॥

ahamiti śabdasya vyatirekānnāgamikam || 9 ||

But because the word 'I' is distinct [in its reference from the body], this [further point about the self] does not rest merely on scriptural testimony.

यदि दृष्टमन्वक्षमहं देवदत्तोऽहं यज्ञदत्त इति ॥ १० ॥

yadi dṛṣṭamanvakṣamahaṁ devadatto'haṁ yajñadatta iti || 10 ||

If it were known only through the eye, one would not say 'I am Devadatta,' 'I am Yajnadatta' in that direct, first-person way.

दृष्ट्यात्मनि लिङ्गे एक एव दृढत्वात् प्रत्यक्षवत् प्रत्ययः ॥ ११ ॥

dṛṣṭyātmani liṅge eka eva dṛḍhatvāt pratyakṣavat pratyayaḥ || 11 ||

Because, in the self, this observation is one single, unwavering mark, the resulting cognition [of self] is like direct perception.

देवदत्तो गच्छति यज्ञदत्तो गच्छतीत्युपचाराच्छरीरे प्रत्ययः ॥ १२ ॥

devadatto gacchati yajñadatto gacchatītyupacārāccharīre pratyayaḥ || 12 ||

'Devadatta goes,' 'Yajnadatta goes' -- such expressions are figurative (upacāra); the cognition they convey properly belongs to the body.

सन्दिग्धास्तूपचाराः ॥ १३ ॥

sandigdhāstūpacārāḥ || 13 ||

But such figurative usages remain doubtful.

अहमिति प्रत्यगात्मनि भावात् परत्राभावादर्थान्तर प्रत्यक्षः ॥ १४ ॥

ahamiti pratyagātmani bhāvāt paratrābhāvādarthāntara pratyakṣaḥ || 14 ||

Because the notion 'I' occurs with reference to one's own inner self alone, and is absent regarding another's, it is direct perception of a distinct entity -- the self, not the body.

देवदत्तो गच्छतीत्युपचारादभिमानात्तावच्छरीरप्रत्यक्षोऽहङ्कारः ॥ १५ ॥

devadatto gacchatītyupacārādabhimānāttāvaccharīrapratyakṣo'haṅkāraḥ || 15 ||

Through the figurative usage 'Devadatta goes' and the resulting [misplaced] self-identification, the sense of 'I' becomes, so far, mistakenly attached to the direct perception of the body.

सन्दिग्धस्तूपचारः ॥ १६ ॥

sandigdhastūpacāraḥ || 16 ||

But this figurative identification too remains doubtful.

न तु शरीरविशेषाद्यज्ञदत्त विष्णुमित्रयोर्ज्ञानविषयः ॥ १७ ॥

na tu śarīraviśeṣādyajñadatta viṣṇumitrayorjñānaviṣayaḥ || 17 ||

But [the self] is not the object of cognition through mere bodily particularity, the way Yajnadatta and Vishnumitra [are distinguished as individuals].

अहमिति मुख्ययोग्याभ्यां शब्दवद्व्यतिरेकाव्यभिचाराद्विशेष सिद्धेर्नागमिकः ॥ १८ ॥

ahamiti mukhyayogyābhyāṁ śabdavadvyatirekāvyabhicārādviśeṣa siddhernāgamikaḥ || 18 ||

Because the word 'I,' in both its primary and its figurative uses, remains -- like any other word -- consistently and unwaveringly distinct in reference, its particular referent [the self] is established; it does not rest merely on scriptural convention.

सुखदुःख ज्ञाननिष्पत्त्यविशेषादैकात्म्यम् ॥ १९ ॥

sukhaduḥkha jñānaniṣpattyaviśeṣādaikātmyam || 19 ||

Because there is no difference in how pleasure, pain, and cognition arise [across the different senses within one person], the unity of the self (aikātmya) is established.

व्यवस्थातो नाना ॥ २० ॥

vyavasthāto nānā || 20 ||

By their distinct arrangement [across different bodies], selves are many -- though each is unified within itself.

शास्त्रसामर्थ्याच्च ॥ २१ ॥

śāstrasāmarthyācca || 21 ||

And also on the authority of scripture (śāstra).

सदकारणवन्नित्यम् ॥ १ ॥

sadakāraṇavannityam || 1 ||

The existent (sat) that is without a cause is eternal (nitya).

तस्य कार्यं लिङ्गम् ॥ २ ॥

tasya kāryaṁ liṅgam || 2 ||

Its effect is the mark by which such a causeless, eternal entity is inferred.

कारणभावात् कार्यभावः ॥ ३ ॥

kāraṇabhāvāt kāryabhāvaḥ || 3 ||

From the absence of the cause, [follows] the absence of the effect.

अनित्य इति विशेषतः प्रतिषेधभावः ॥ ४ ॥

anitya iti viśeṣataḥ pratiṣedhabhāvaḥ || 4 ||

'Non-eternal' specifically denotes a state that ends in negation -- eventual cessation.

अविद्या ॥ ५ ॥

avidyā || 5 ||

[To mistake the eternal for non-eternal, or the reverse, is] ignorance (avidyā).

महत्यनेकद्रव्यवत्त्वात् रूपाच्चोपलब्धिः ॥ ६ ॥

mahatyanekadravyavattvāt rūpāccopalabdhiḥ || 6 ||

In a large object, because of its consisting of many [constituent] substances together with its colour, perception (upalabdhi) [of it] occurs.

सत्यपि द्रव्यत्वे महत्त्वे रूपसंस्काराभावाद्वायोरनुपलब्धिः ॥ ७ ॥

satyapi dravyatve mahattve rūpasaṁskārābhāvādvāyoranupalabdhiḥ || 7 ||

Even though it possesses substance-hood and largeness, because it lacks visible colour, air is not perceived by sight.

अनेकद्रव्यसमवायात् रूपविशेषाच्च रूपोपलब्धिः ॥ ८ ॥

anekadravyasamavāyāt rūpaviśeṣācca rūpopalabdhiḥ || 8 ||

From inherence in many substances together and the particular character of its colour, the perception of colour occurs.

तेन रसगन्धस्पर्शेषु ज्ञानं व्याख्यातम् ॥ ९ ॥

tena rasagandhasparśeṣu jñānaṁ vyākhyātam || 9 ||

By this same reasoning, the cognition of taste, smell, and touch is explained.

तस्याभावादव्यभिचारः ॥ १० ॥

tasyābhāvādavyabhicāraḥ || 10 ||

Even in the absence of that [colour], the rule does not deviate -- it holds without exception.

संख्याः परिमाणानि पृथक्त्वं संयोग विभागौ परत्वापरत्वे कर्म च रूपद्रव्यसमवायात् चाक्षुषाणि ॥ ११ ॥

saṁkhyāḥ parimāṇāni pṛthaktvaṁ saṁyoga vibhāgau paratvāparatve karma ca rūpadravyasamavāyāt cākṣuṣāṇi || 11 ||

Numbers, magnitudes, separateness, conjunction and disjunction, remoteness and nearness, and action -- these are perceptible to the eye by virtue of inhering in a substance that possesses colour.

अरूपिष्वचाक्षुषाणि ॥ १२ ॥

arūpiṣvacākṣuṣāṇi || 12 ||

In colourless substances, these same [qualities] are not perceptible to the eye.

एतेन गुणत्वे भावे च सर्वेन्द्रियं ज्ञानं व्याख्यातम् ॥ १३ ॥

etena guṇatve bhāve ca sarvendriyaṁ jñānaṁ vyākhyātam || 13 ||

By this, cognition through all the senses generally -- with respect to things possessing quality and existence -- is explained.

तत्पुनः पृथिव्यादिकार्यद्रव्यं त्रिविधं शरीरेन्द्रियविषयसंज्ञकम् ॥ १ ॥

tatpunaḥ pṛthivyādikāryadravyaṁ trividhaṁ śarīrendriyaviṣayasaṁjñakam || 1 ||

That produced substance (kārya-dravya) beginning with earth is of three kinds, designated as body (śarīra), sense-organ (indriya), and object (viṣaya).

प्रत्यक्षाप्रत्यक्षाणां संयोगस्याप्रत्यक्षत्वात् पञ्चात्मकं न विद्यते ॥ २ ॥

pratyakṣāpratyakṣāṇāṁ saṁyogasyāpratyakṣatvāt pañcātmakaṁ na vidyate || 2 ||

Because the conjunction of perceptible and imperceptible [atoms] is itself imperceptible, no single substance composed of all five elements at once exists.

गुणान्तराप्रादुर्भावाच्च न त्र्यात्मकम् ॥ ३ ॥

guṇāntarāprādurbhāvācca na tryātmakam || 3 ||

And because no further quality arises to indicate it, a substance composed of three elements does not exist either.

अणुसंयोगस्त्वप्रतिषिद्धः ॥ ४ ॥

aṇusaṁyogastvapratiṣiddhaḥ || 4 ||

But the conjunction of atoms (aṇu) of a single element is not precluded.

तत्र शरीरं द्विविधं योनिजमयोनिजं च ॥ ५ ॥

tatra śarīraṁ dvividhaṁ yonijamayonijaṁ ca || 5 ||

Among these, the body (śarīra) is of two kinds: born from a womb (yonija) and not born from a womb (ayonija).

अनियतदिग्देशपूर्वकत्वात् ॥ ६ ॥

aniyatadigdeśapūrvakatvāt || 6 ||

[The non-womb-born body] is not preceded by any fixed direction or place of origin.

धर्मविशेषाच्च ॥ ७ ॥

dharmaviśeṣācca || 7 ||

And it arises because of a particular [unseen] merit (dharma).

समाख्याभावाच्च ॥ ८ ॥

samākhyābhāvācca || 8 ||

And because no ordinary designation is available [for this mode of origin].

संज्ञाया आदित्वात् ॥ ९ ॥

saṁjñāyā āditvāt || 9 ||

Because the name given to it is original -- a first designation, not a borrowed one.

सन्त्ययोनिजाः ॥ १० ॥

santyayonijāḥ || 10 ||

There exist beings not born from a womb.

वेदलिङ्गाच्च ॥ ११ ॥

vedaliṅgācca || 11 ||

And from the testimony found in the Veda.

आत्मसंयोग प्रयत्नाभ्यां हस्ते कर्म ॥ १ ॥

ātmasaṁyoga prayatnābhyāṁ haste karma || 1 ||

From conjunction with the self and from effort, action (motion) arises in the hand.

तथा हस्तसंयोगाच्च मुसले कर्म ॥ २ ॥

tathā hastasaṁyogācca musale karma || 2 ||

Likewise, from conjunction with the hand, action arises in the pestle (musala).

अभिघातजे मुसलादौ कर्मणि व्यतिरेकादकारणं हस्तसंयोगः ॥ ३ ॥

abhighātaje musalādau karmaṇi vyatirekādakāraṇaṁ hastasaṁyogaḥ || 3 ||

In the motion of the pestle etc. that is born from impact, because of a logical discrepancy, contact with the hand is not [any longer] the cause.

तथात्मसंयोगो हस्तकर्मणि ॥ ४ ॥

tathātmasaṁyogo hastakarmaṇi || 4 ||

Likewise, conjunction with the self is a cause in the action of the hand.

अभिघातान्मुसलसंयोगाद्धस्ते कर्म ॥ ५ ॥

abhighātānmusalasaṁyogāddhaste karma || 5 ||

From impact and from conjunction with the pestle, action [in return] arises in the hand.

आत्मकर्म हस्तसंयोगाच्च ॥ ६ ॥

ātmakarma hastasaṁyogācca || 6 ||

And the action of the self [occurs] through conjunction with the hand.

संयोगाभावे गुरुत्वात् पतनम् ॥ ७ ॥

saṁyogābhāve gurutvāt patanam || 7 ||

In the absence of conjunction [with a supporting cause], falling occurs because of weight (gurutva).

नोदनविशेषाभावान्नोर्ध्वं न तिर्यग्गमनम् ॥ ८ ॥

nodanaviśeṣābhāvānnordhvaṁ na tiryaggamanam || 8 ||

In the absence of a particular impulsion, there is neither upward nor sideways motion -- an object simply falls.

प्रयत्नविशेषान्नोदन विशेषः ॥ ९ ॥

prayatnaviśeṣānnodana viśeṣaḥ || 9 ||

From a particular effort arises a particular impulsion.

नोदनविशेषादुदसनविशेषः ॥ १० ॥

nodanaviśeṣādudasanaviśeṣaḥ || 10 ||

From a particular impulsion arises a particular throwing/hurling.

हस्तकर्मणा दारककर्म व्याख्यातम् ॥ ११ ॥

hastakarmaṇā dārakakarma vyākhyātam || 11 ||

By the action of the hand, the action of the stick/mallet (dāraka) is explained.

तथा दग्धस्य विस्फोटने ॥ १२ ॥

tathā dagdhasya visphoṭane || 12 ||

Likewise in the bursting of something that has been burnt.

यत्नाभावे प्रसुप्तस्य चलनम् ॥ १३ ॥

yatnābhāve prasuptasya calanam || 13 ||

The movement of a sleeping person, occurring in the absence of [conscious] effort [is caused otherwise -- by the unseen or by the vital breath].

तृणे कर्म वायुसंयोगात् ॥ १४ ॥

tṛṇe karma vāyusaṁyogāt || 14 ||

Action [motion] in a blade of grass occurs from conjunction with wind.

मणिगमनं सूच्यभिसर्पणमदृष्टकारणम् ॥ १५ ॥

maṇigamanaṁ sūcyabhisarpaṇamadṛṣṭakāraṇam || 15 ||

The movement of a magnetic stone [toward iron] and the creeping of a needle [toward it] have the unseen (adṛṣṭa) as their cause.

इषावयुगपत् संयोगविशेषाः कर्मान्यत्वे हेतुः ॥ १६ ॥

iṣāvayugapat saṁyogaviśeṣāḥ karmānyatve hetuḥ || 16 ||

In the flight of an arrow, the successive, non-simultaneous particular conjunctions are the reason for each distinct motion being separate.

नोदनादाद्यमिषोः कर्म तत्कर्मकारिताच्च संस्कारादुत्तरं तथोत्तरमुत्तरं च ॥ १७ ॥

nodanādādyamiṣoḥ karma tatkarmakāritācca saṁskārāduttaraṁ tathottaramuttaraṁ ca || 17 ||

From the initial impulsion, the arrow's first motion arises; and from the momentum (saṃskāra) produced by that motion, the next arises, and then the next, and the next.

संस्काराभावे गुरुत्वात् पतनम् ॥ १८ ॥

saṁskārābhāve gurutvāt patanam || 18 ||

When the momentum is exhausted, falling occurs because of weight.

नोदनाभिघातात् संयुक्तसंयोगाच्च पृथिव्यां कर्म ॥ १ ॥

nodanābhighātāt saṁyuktasaṁyogācca pṛthivyāṁ karma || 1 ||

Action [motion] in earth arises from impulsion, from impact, and from conjunction with what is [already] conjoined.

तद्विशेषेणादृष्टकारितम् ॥ २ ॥

tadviśeṣeṇādṛṣṭakāritam || 2 ||

Its particular instances [spontaneous earth-motions] are caused by the unseen (adṛṣṭa).

अपां संयोगाभावे गुरुत्वात् पतनम् ॥ ३ ॥

apāṁ saṁyogābhāve gurutvāt patanam || 3 ||

In water, in the absence of [supporting] conjunction, falling occurs because of weight.

द्रवत्वात् स्यन्दनम् ॥ ४ ॥

dravatvāt syandanam || 4 ||

From fluidity comes flowing (syandana).

नाड्या वायुसंयोगादारोहणम् ॥ ५ ॥

nāḍyā vāyusaṁyogādārohaṇam || 5 ||

Through a channel, by conjunction with air, the rising [of water] occurs.

नोदनापीडनात् संयुक्तसंयोगाच्च ॥ ६ ॥

nodanāpīḍanāt saṁyuktasaṁyogācca || 6 ||

From impulsion, from pressing, and from conjunction with what is [already] conjoined [further causes of water's motion].

वृक्षाभिसर्पणमित्यदृष्टकारितम् ॥ ७ ॥

vṛkṣābhisarpaṇamityadṛṣṭakāritam || 7 ||

The creeping movement of trees [toward water and light] is caused by the unseen.

अपां सङ्घातो विलयनं च तेजः संयोगात् ॥ ८ ॥

apāṁ saṅghāto vilayanaṁ ca tejaḥ saṁyogāt || 8 ||

The gathering (into clouds) and the dissolving of water occur from conjunction with fire (heat).

तत्र विस्फूर्जतुर्लिङ्गम् ॥ ९ ॥

tatra visphūrjaturliṅgam || 9 ||

In this regard, lightning is the visible mark [of fire's presence].

वैदिकं च ॥ १० ॥

vaidikaṁ ca || 10 ||

And there is Vedic testimony to this as well.

अपां संयोगाद्विभागाच्च स्तनयित्नोः ॥ ११ ॥

apāṁ saṁyogādvibhāgācca stanayitnoḥ || 11 ||

From the conjunction and disjunction of waters (clouds), thunder arises.

पृथिवीकर्मणा तेजः कर्म वायुकर्म च व्याख्यातम् ॥ १२ ॥

pṛthivīkarmaṇā tejaḥ karma vāyukarma ca vyākhyātam || 12 ||

By the pattern of earth's action, the action of fire and of air are also explained.

अग्नेरूर्ध्वज्वलनं वायोस्तिर्यग्गमनं अणूनां मनसश्चाद्यं कर्मादृष्टकारितम् ॥ १३ ॥

agnerūrdhvajvalanaṁ vāyostiryaggamanaṁ aṇūnāṁ manasaścādyaṁ karmādṛṣṭakāritam || 13 ||

Fire's upward blazing, air's sideways motion, and the very first motion of atoms and of the mind -- these are caused by the unseen (adṛṣṭa).

हस्तकर्मणा मनसः कर्म व्याख्यातम् ॥ १४ ॥

hastakarmaṇā manasaḥ karma vyākhyātam || 14 ||

By the pattern of the hand's action, the action of the mind is also explained.

आत्मेन्द्रियमनोर्ऽथसन्निकर्षात् सुख दुःखे ॥ १५ ॥

ātmendriyamanor'thasannikarṣāt sukha duḥkhe || 15 ||

From the contact of self, sense-organ, mind, and object, pleasure and pain arise.

तदनारम्भ आत्मस्थे मनसि शरीरस्य दुःखाभावः संयोगः ॥ १६ ॥

tadanārambha ātmasthe manasi śarīrasya duḥkhābhāvaḥ saṁyogaḥ || 16 ||

When that contact is not initiated and the mind rests in the self, the resulting absence of pain in the body is what is termed 'conjunction' -- a state of rest.

अपसर्पणमुपसर्पणमशित पीतसंयोगाः कार्यान्तर संयोगाश्चेत्यदृष्टकारितानि ॥ १७ ॥

apasarpaṇamupasarpaṇamaśita pītasaṁyogāḥ kāryāntara saṁyogāścetyadṛṣṭakāritāni || 17 ||

Moving away, moving toward, the conjunctions of eating and drinking, and conjunctions bound up with other effects -- these are all caused by the unseen.

तदभावे संयोगाभावोऽप्रादुर्भावश्च मोक्षः ॥ १८ ॥

tadabhāve saṁyogābhāvo'prādurbhāvaśca mokṣaḥ || 18 ||

When that (unseen force) is exhausted, the absence of [further] conjunction and the non-arising [of a new body] is liberation (mokṣa).

द्रव्यगुणकर्मनिष्पत्तिवैधर्म्यादभावस्तमः ॥ १९ ॥

dravyaguṇakarmaniṣpattivaidharmyādabhāvastamaḥ || 19 ||

Because it is unlike the production of substance, quality, or action, darkness (tamas) is a mere absence, not a positive entity.

तेजसो द्रव्यान्तरेणावरणाच्च ॥ २० ॥

tejaso dravyāntareṇāvaraṇācca || 20 ||

And it results from light (tejas) being obstructed by an intervening substance.

दिक्कालावाकाशं च क्रियावद्वैधर्म्यान्निष्क्रियाणि ॥ २१ ॥

dikkālāvākāśaṁ ca kriyāvadvaidharmyānniṣkriyāṇi || 21 ||

Direction, time, and ether, being unlike things that possess action, are inactive (niṣkriya).

एतेन कर्माणि गुणाश्च व्याख्याताः ॥ २२ ॥

etena karmāṇi guṇāśca vyākhyātāḥ || 22 ||

By this, actions and qualities [in general] are further explained.

निष्क्रियाणां समवायः कर्मभ्यो निषिद्धः ॥ २३ ॥

niṣkriyāṇāṁ samavāyaḥ karmabhyo niṣiddhaḥ || 23 ||

For inactive things, inherence produced through action is precluded.

कारणं त्वसमवायिनो गुणाः ॥ २४ ॥

kāraṇaṁ tvasamavāyino guṇāḥ || 24 ||

Rather, the [relevant proximate] cause is the non-inherent qualities.

गुणैर्दिक् व्याख्याता ॥ २५ ॥

guṇairdik vyākhyātā || 25 ||

By its qualities, direction is explained.

कारणेन कालः ॥ २६ ॥

kāraṇena kālaḥ || 26 ||

By its cause, time is explained.

बुद्धिपूर्वा वाक्यकृतिर्वेदे ॥ १ ॥

buddhipūrvā vākyakṛtirvede || 1 ||

In the Veda, the composition of meaningful sentences is preceded by intelligence -- it presupposes an intelligent source.

ब्राह्मणे संज्ञाकर्म सिद्धिलिङ्गम् ॥ २ ॥

brāhmaṇe saṁjñākarma siddhiliṅgam || 2 ||

In the Brahmana texts, the assigning of names is the mark of their [Vedic] authority.

बुद्धिपूर्वो ददातिः ॥ ३ ॥

buddhipūrvo dadātiḥ || 3 ||

The act of giving (dāna) is a deliberate, intentional act.

तथा प्रतिग्रहः ॥ ४ ॥

tathā pratigrahaḥ || 4 ||

Likewise, receiving (pratigraha) is also intentional.

आत्मान्तरगुणानामात्मान्तरेऽकारणत्वात् ॥ ५ ॥

ātmāntaraguṇānāmātmāntare'kāraṇatvāt || 5 ||

Because the qualities of one self are not the cause of anything in another self -- the merit of giving and receiving operates through each self's own qualities, not by direct transfer.

तद्दुष्टभोजने न विद्यते ॥ ६ ॥

tadduṣṭabhojane na vidyate || 6 ||

That merit does not arise when the gift consists of tainted food.

दुष्टं हिंसायाम् ॥ ७ ॥

duṣṭaṁ hiṁsāyām || 7 ||

'Tainted' applies in the case of [food obtained through] violence.

तस्य समभिव्याहारतो दोषः ॥ ८ ॥

tasya samabhivyāhārato doṣaḥ || 8 ||

Its fault arises from its association with that violence.

तददुष्टे न विद्यते ॥ ९ ॥

tadaduṣṭe na vidyate || 9 ||

That fault does not exist in untainted food.

पुनर्विशिष्टे प्रवृत्तिः ॥ १० ॥

punarviśiṣṭe pravṛttiḥ || 10 ||

Again, this activity of giving applies to a distinguished, worthy recipient.

समे हीने वा प्रवृत्तिः ॥ ११ ॥

same hīne vā pravṛttiḥ || 11 ||

Or this activity may also apply to an equal or to an inferior recipient.

एतेन हीनसमविशिष्ट धार्मिकेभ्यः परस्वादानं व्याख्यातम् ॥ १२ ॥

etena hīnasamaviśiṣṭa dhārmikebhyaḥ parasvādānaṁ vyākhyātam || 12 ||

By this, the taking of another's property from those inferior, equal, or superior in righteousness is likewise explained.

तथा विरुद्धानां त्यागः ॥ १३ ॥

tathā viruddhānāṁ tyāgaḥ || 13 ||

Likewise, the giving up of what is prohibited [is explained in the same way].

हीने परे त्यागः ॥ १४ ॥

hīne pare tyāgaḥ || 14 ||

Toward an inferior other, renunciation [in his favour] is due.

समे आत्मत्यागः परत्यागो वा ॥ १५ ॥

same ātmatyāgaḥ paratyāgo vā || 15 ||

Toward an equal, either self-renunciation or renunciation on the other's part is appropriate.

विशिष्टे आत्मत्याग इति ॥ १६ ॥

viśiṣṭe ātmatyāga iti || 16 ||

Toward a superior person, self-renunciation is appropriate -- thus [concludes the topic].

दृष्टादृष्ट प्रयोजनानां दृष्टाभावे प्रयोजनमभ्युदयाय ॥ १ ॥

dṛṣṭādṛṣṭa prayojanānāṁ dṛṣṭābhāve prayojanamabhyudayāya || 1 ||

Of actions having both a seen and an unseen purpose, when the seen [immediate] purpose is absent, the purpose that remains still serves worldly well-being (abhyudaya).

अभिषेचनोपवास ब्रह्मचर्यगुरुकुलवासवानप्रस्थ यज्ञदान प्रोक्षणदिङ्नक्षत्रमन्त्रकालनियमाश्चादृष्टाय ॥ २ ॥

abhiṣecanopavāsa brahmacaryagurukulavāsavānaprastha yajñadāna prokṣaṇadiṅnakṣatramantrakālaniyamāścādṛṣṭāya || 2 ||

Ritual consecration, fasting, celibacy, residence in the teacher's household, forest-dwelling, sacrifice, giving, ritual sprinkling, and observances tied to direction, constellation, sacred formula, and fixed time -- these are all for the sake of unseen (adṛṣṭa) merit.

चातुराश्रम्यमुपधा अनुपधाश्च ॥ ३ ॥

cāturāśramyamupadhā anupadhāśca || 3 ||

The four life-stages (āśrama), whether performed with an ulterior motive or without one, [yield their fruit accordingly].

भावदोष उपधादोषोऽनुपधा ॥ ४ ॥

bhāvadoṣa upadhādoṣo'nupadhā || 4 ||

The fault lies in the intention -- specifically, the fault of an ulterior motive; an act done without such motive is free of it.

यदिष्टरूपरसगन्धस्पर्शं प्रोक्षितमभ्युक्षितं च तच्छुचि ॥ ५ ॥

yadiṣṭarūparasagandhasparśaṁ prokṣitamabhyukṣitaṁ ca tacchuci || 5 ||

That which has the desired colour, taste, smell, and touch, and which has been ritually sprinkled and consecrated, is pure.

अशुचीति शुचिप्रतिषेधः ॥ ६ ॥

aśucīti śucipratiṣedhaḥ || 6 ||

'Impure' is simply the negation of 'pure.'

अर्थान्तरं च ॥ ७ ॥

arthāntaraṁ ca || 7 ||

And it may also denote a distinct entity in its own right.

अयतस्य शुचिभोजनादभ्युदयो न विद्यते नियमाभावाद् विद्यते वार्ऽथान्तरत्वाद् यमस्य ॥ ८ ॥

ayatasya śucibhojanādabhyudayo na vidyate niyamābhāvād vidyate vār'thāntaratvād yamasya || 8 ||

For an undisciplined person, no prosperity comes from pure food alone, because the accompanying restraint (niyama) is absent; or it does arise, because [outward] restraint is a distinct matter from the food itself -- both views are set out.

असति चाभावात् ॥ ९ ॥

asati cābhāvāt || 9 ||

And, when [that condition] is absent, the result likewise does not occur.

सुखाद्रागः ॥ १० ॥

sukhādrāgaḥ || 10 ||

From pleasure arises attachment (rāga).

तन्मयत्वाच्च ॥ ११ ॥

tanmayatvācca || 11 ||

And also because [the mind] becomes absorbed in it.

अदृष्टाच्च ॥ १२ ॥

adṛṣṭācca || 12 ||

And from the unseen [merit or demerit] as well.

जातिविशेषाच्च ॥ १३ ॥

jātiviśeṣācca || 13 ||

And from a particular [prior] birth's inherent disposition.

इच्छाद्वेषपूर्विका धर्माधर्म प्रवृत्तिः ॥ १४ ॥

icchādveṣapūrvikā dharmādharma pravṛttiḥ || 14 ||

Activity leading to merit and demerit is preceded by desire and aversion.

तत्संयोगो विभागः ॥ १५ ॥

tatsaṁyogo vibhāgaḥ || 15 ||

Conjunction with them [is bondage]; separation from them [is freedom].

आत्मकर्मसु मोक्षो व्याख्यातः ॥ १६ ॥

ātmakarmasu mokṣo vyākhyātaḥ || 16 ||

Liberation, with respect to the actions of the self, has already been explained [see 5.2.18].

उक्ता गुणाः ॥ १ ॥

uktā guṇāḥ || 1 ||

The qualities (guṇas) have already been stated [see adhyaya 1].

पृथिव्यादि रूपरसगन्धस्पर्शा द्रव्यानित्यत्वादनित्याश्च ॥ २ ॥

pṛthivyādi rūparasagandhasparśā dravyānityatvādanityāśca || 2 ||

The colour, taste, smell, and touch of earth and the like [in composite substances] are non-eternal, because the substance itself is non-eternal.

एतेन नित्येषु नित्यत्वमुक्तम् ॥ ३ ॥

etena nityeṣu nityatvamuktam || 3 ||

By this, the eternality of these same qualities in eternal substances [i.e. atoms] is also stated.

अप्सु तेजसि वायौ च नित्या द्रव्यनित्यवात् ॥ ४ ॥

apsu tejasi vāyau ca nityā dravyanityavāt || 4 ||

In water, fire, and air, these qualities are eternal, because their substance is eternal at the atomic level.

अनित्येष्वनित्या द्रव्यानित्यत्वात् ॥ ५ ॥

anityeṣvanityā dravyānityatvāt || 5 ||

In non-eternal, composite substances, these qualities are non-eternal, because the substance is non-eternal.

कारणगुणपूर्वकाः पृथिव्यां पाकजाः ॥ ६ ॥

kāraṇaguṇapūrvakāḥ pṛthivyāṁ pākajāḥ || 6 ||

In earth, qualities produced by firing/baking (pākaja) are preceded by the corresponding quality already present in the cause.

एकद्रव्यत्वात् ॥ ७ ॥

ekadravyatvāt || 7 ||

Because it remains a single substance [throughout the process of firing].

अणोर्महतश्चोपलब्ध्यनुपलब्धी नित्ये व्याख्याते ॥ ८ ॥

aṇormahataścopalabdhyanupalabdhī nitye vyākhyāte || 8 ||

The perceptibility of the atomic and the large, and their imperceptibility, are explained with reference to what is eternal -- the atomic level.

कारण बहुत्वाच्च ॥ ९ ॥

kāraṇa bahutvācca || 9 ||

And because of the multiplicity of causes [many atoms combining, largeness/magnitude arises].

अतो विपरितमणु ॥ १० ॥

ato viparitamaṇu || 10 ||

The opposite of this -- what does not arise from a multiplicity of causes -- is atomic (aṇu, minute).

अणु महदिति तस्मिन् विशेषभावात् विशेषाभावाच्च ॥ ११ ॥

aṇu mahaditi tasmin viśeṣabhāvāt viśeṣābhāvācca || 11 ||

'Atomic' and 'large' are terms applied because of the presence, or the absence, of a distinguishing feature -- relative to what a given magnitude is compared with.

एककालत्वात् ॥ १२ ॥

ekakālatvāt || 12 ||

Because of their simultaneity in time [two atoms combining at one and the same moment].

दृष्टान्ताच्च ॥ १३ ॥

dṛṣṭāntācca || 13 ||

And from an analogous example as well.

अणुत्वमहत्त्वयोरणुत्वमहत्त्वाभावः कर्मगुणैर्व्याख्यातः ॥ १४ ॥

aṇutvamahattvayoraṇutvamahattvābhāvaḥ karmaguṇairvyākhyātaḥ || 14 ||

That atomic-magnitude and large-magnitude do not themselves further possess atomic- or large-magnitude is explained by the same reasoning applied to action and quality.

कर्मभिः कर्माणि गुणैश्च गुणा व्याख्याताः ॥ १५ ॥

karmabhiḥ karmāṇi guṇaiśca guṇā vyākhyātāḥ || 15 ||

By [analogy with] actions, [further] actions are explained; by qualities, [further] qualities are explained.

अणुत्वमहत्त्वाभ्यां कर्मगुणाश्च व्याख्याताः ॥ १६ ॥

aṇutvamahattvābhyāṁ karmaguṇāśca vyākhyātāḥ || 16 ||

By atomic- and large-magnitude, action and quality too are, in turn, explained.

एतेन दीर्घत्व ह्रस्वत्वे व्याख्याते ॥ १७ ॥

etena dīrghatva hrasvatve vyākhyāte || 17 ||

By this, length and shortness are also explained.

अनित्येऽनित्यम् ॥ १८ ॥

anitye'nityam || 18 ||

In the non-eternal, [magnitude] is non-eternal.

नित्ये नित्यम् ॥ १९ ॥

nitye nityam || 19 ||

In the eternal, it is eternal.

नित्यं परिमण्डलम् ॥ २० ॥

nityaṁ parimaṇḍalam || 20 ||

The spherical (parimaṇḍala) magnitude [the atom's own minutest size] is eternal.

अविद्या च विद्यालिङ्गम् ॥ २१ ॥

avidyā ca vidyāliṅgam || 21 ||

And [mistaking this] is ignorance -- itself, by contrast, the mark of what true knowledge is not.

विभवान्महानाकाशः तथा चात्मा ॥ २२ ॥

vibhavānmahānākāśaḥ tathā cātmā || 22 ||

Ether (ākāśa) is all-pervading (vibhu) and great (mahat); so too is the self (ātman).

तदभावादणु मनः ॥ २३ ॥

tadabhāvādaṇu manaḥ || 23 ||

Because it lacks that all-pervading magnitude, the mind (manas) is atomic -- minute.

गुणैर्दिग्व्याख्याता ॥ २४ ॥

guṇairdigvyākhyātā || 24 ||

By its qualities, direction is explained.

कारणेन कालः ॥ २५ ॥

kāraṇena kālaḥ || 25 ||

By its cause, time is explained.

रुपरसगन्धस्पर्शव्यतिरेकादर्थान्तरमेकत्वम् ॥ १ ॥

ruparasagandhasparśavyatirekādarthāntaramekatvam || 1 ||

Because it is distinct from colour, taste, smell, and touch, oneness (ekatva) is a separate entity in its own right.

तथा पृथक्त्वम् ॥ २ ॥

tathā pṛthaktvam || 2 ||

Likewise separateness (pṛthaktva) too.

एकत्वैकपृथक्त्वयोरेकत्वैकपृथक्त्वाभावोऽणुत्वमहत्त्वाभ्यां व्याख्यातः ॥ ३ ॥

ekatvaikapṛthaktvayorekatvaikapṛthaktvābhāvo'ṇutvamahattvābhyāṁ vyākhyātaḥ || 3 ||

That oneness and single-separateness do not themselves further possess oneness or separateness is explained by the same reasoning as atomic- and large-magnitude.

निः संख्यत्वात् कर्मगुणानां सर्वैकत्वं न विद्यते ॥ ४ ॥

niḥ saṁkhyatvāt karmaguṇānāṁ sarvaikatvaṁ na vidyate || 4 ||

Because actions and qualities are without fixed number, an all-encompassing oneness among them does not exist.

भ्रान्तं तत् ॥ ५ ॥

bhrāntaṁ tat || 5 ||

That [notion of an all-encompassing oneness] is a mere error.

एकत्वाभावाद्भक्तिस्तु न विद्यते ॥ ६ ॥

ekatvābhāvādbhaktistu na vidyate || 6 ||

Because such oneness is absent, a [corresponding] division does not exist in that case either.

कार्यकारणयोरेकत्वैकपृथक्त्वाभावादेकत्वैकपृथक्त्वं न विद्यते ॥ ७ ॥

kāryakāraṇayorekatvaikapṛthaktvābhāvādekatvaikapṛthaktvaṁ na vidyate || 7 ||

Because effect and cause lack [straightforward] oneness and single-separateness [between them], oneness and separateness do not apply to their relation in that same sense.

एतदनित्ययोर्व्याख्यातम् ॥ ८ ॥

etadanityayorvyākhyātam || 8 ||

This has been explained with respect to the two, when non-eternal [effect and cause].

अन्यतरकर्मज उभकर्मजः संयोगजश्च संयोगः ॥ ९ ॥

anyatarakarmaja ubhakarmajaḥ saṁyogajaśca saṁyogaḥ || 9 ||

Conjunction is of three kinds: born from the action of one of the two things, born from the action of both, and born from a [prior] conjunction.

एतेन विभागो व्याख्यातः ॥ १० ॥

etena vibhāgo vyākhyātaḥ || 10 ||

By this, disjunction (vibhāga) is likewise explained.

संयोगविभागयोः संयोगविभागाभावः अणुत्वमहत्त्वाभ्यां व्याख्यातः ॥ ११ ॥

saṁyogavibhāgayoḥ saṁyogavibhāgābhāvaḥ aṇutvamahattvābhyāṁ vyākhyātaḥ || 11 ||

That conjunction and disjunction do not themselves further possess conjunction or disjunction is explained by the reasoning given for atomic- and large-magnitude.

कर्मभिः कर्माणि गुणैर्गुणा अणुत्व महत्त्वाभ्यामिति ॥ १२ ॥

karmabhiḥ karmāṇi guṇairguṇā aṇutva mahattvābhyāmiti || 12 ||

Thus actions are explained by actions, qualities by qualities, and both by atomic- and large-magnitude.

युतसिद्ध्यभावात् कार्यकारणयोः संयोगविभागौ न विद्येते ॥ १३ ॥

yutasiddhyabhāvāt kāryakāraṇayoḥ saṁyogavibhāgau na vidyete || 13 ||

Because effect and cause have no independent existence apart from one another, conjunction and disjunction do not apply to their relation -- they are united by inherence instead.

गुणत्वात् ॥ १४ ॥

guṇatvāt || 14 ||

Because of [its] being a quality.

गुणोऽपि विभाव्यते ॥ १५ ॥

guṇo'pi vibhāvyate || 15 ||

A quality, too, can be individually discerned.

निष्क्रियत्वात् ॥ १६ ॥

niṣkriyatvāt || 16 ||

Because of [its] being without [independent] action.

असति नास्तीति च प्रयोगात् ॥ १७ ॥

asati nāstīti ca prayogāt || 17 ||

And because of the linguistic usage 'this does not exist' with regard to what is non-existent, [confirming the reality of the negative category].

शब्दार्थावसम्बन्धौ ॥ १८ ॥

śabdārthāvasambandhau || 18 ||

Word and meaning are not [bound by any] inherent, necessary connection -- their relation is conventional.

संयोगिनो दण्डात् समवायिनो विशेषाच्च ॥ १९ ॥

saṁyogino daṇḍāt samavāyino viśeṣācca || 19 ||

This is shown by the example of a stick, merely conjoined [with its owner, not inherently named by him], and of a particular, which though inherent is likewise not the ground of the word-meaning bond.

सामयिकः शब्दादर्थप्रत्ययः ॥ २० ॥

sāmayikaḥ śabdādarthapratyayaḥ || 20 ||

The cognition of meaning from a word is conventional -- based on agreed usage.

एकदिक्काभ्यामेककालाभ्यां सन्निकृष्टविप्रकृष्टाभ्यां परमपरञ्च ॥ २१ ॥

ekadikkābhyāmekakālābhyāṁ sannikṛṣṭaviprakṛṣṭābhyāṁ paramaparañca || 21 ||

With respect to two things in the same direction and at the same time, one near and one far, arise the notions 'far' and 'near' [spatial remoteness and nearness].

कारणपरत्वात् कारणापरत्वाच्च ॥ २२ ॥

kāraṇaparatvāt kāraṇāparatvācca || 22 ||

Because of the cause's remoteness and the cause's nearness -- [temporal remoteness and nearness, seniority and juniority, are derived analogously].

परत्वापरत्वयोः परत्वापरत्वाभावोऽणुत्वमहत्त्वाभ्यां व्याख्यातः ॥ २३ ॥

paratvāparatvayoḥ paratvāparatvābhāvo'ṇutvamahattvābhyāṁ vyākhyātaḥ || 23 ||

That remoteness and nearness do not themselves further possess remoteness or nearness is explained by the reasoning given for atomic- and large-magnitude.

कर्मभिः कर्माणि ॥ २४ ॥

karmabhiḥ karmāṇi || 24 ||

[Likewise] actions [are explained] by actions.

गुणैर्गुणाः ॥ २५ ॥

guṇairguṇāḥ || 25 ||

And qualities by qualities.

इहेदमिति यतः कार्यकारणयोः स समवायः ॥ २६ ॥

ihedamiti yataḥ kāryakāraṇayoḥ sa samavāyaḥ || 26 ||

'Here, this is [present]' -- the ground from which this cognition arises, with respect to effect and cause: that is inherence (samavāya).

तत्त्वम्भावेन ॥ २७ ॥

tattvambhāvena || 27 ||

Its true nature is established through its own being.

द्रव्येषु ज्ञानं व्याख्यातम् ॥ १ ॥

dravyeṣu jñānaṁ vyākhyātam || 1 ||

Cognition with respect to substances has already been explained [in adhyaya 4].

तत्रात्मा मनश्चाप्रत्यक्षे ॥ २ ॥

tatrātmā manaścāpratyakṣe || 2 ||

Among these, the self and the mind are imperceptible -- not directly grasped by the external senses.

ज्ञाननिर्देशे ज्ञाननिष्पत्तिविधिरुक्तः ॥ ३ ॥

jñānanirdeśe jñānaniṣpattividhiruktaḥ || 3 ||

In the earlier exposition of cognition, the manner of its production has already been stated.

गुणकर्मसु सन्निकृष्टेषु ज्ञाननिष्पत्तेः द्रव्यं कारणम् ॥ ४ ॥

guṇakarmasu sannikṛṣṭeṣu jñānaniṣpatteḥ dravyaṁ kāraṇam || 4 ||

When quality and action are in sensory contact, substance is the cause of the resulting cognition -- one perceives a substance through its contacted qualities and actions.

सामान्यविशेषेषु सामान्यविशेषाभावात् तदेव ज्ञानम् ॥ ५ ॥

sāmānyaviśeṣeṣu sāmānyaviśeṣābhāvāt tadeva jñānam || 5 ||

With respect to generality and particularity, since they themselves have no further generality or particularity, the very same cognition [of the substance] is also the cognition of them.

सामान्यविशेषापेक्षं द्रव्यगुणकर्मसु ॥ ६ ॥

sāmānyaviśeṣāpekṣaṁ dravyaguṇakarmasu || 6 ||

Cognition with respect to substance, quality, and action depends on generality and particularity.

द्रव्ये द्रव्यगुणकर्मापेक्षम् ॥ ७ ॥

dravye dravyaguṇakarmāpekṣam || 7 ||

Cognition with respect to substance depends on substance, quality, and action together.

गुणकर्मसु गुणकर्माभावात् गुणकर्मापेक्षं न विद्यते ॥ ८ ॥

guṇakarmasu guṇakarmābhāvāt guṇakarmāpekṣaṁ na vidyate || 8 ||

With respect to quality and action, since quality and action themselves have no further quality or action, no such dependence applies to their cognition.

समवायिनः श्वैत्याच्छ्वैत्य बुद्धेश्च श्वेते बुद्विस्ते एते कार्यकारणभूते ॥ ९ ॥

samavāyinaḥ śvaityācchvaitya buddheśca śvete budviste ete kāryakāraṇabhūte || 9 ||

From the whiteness of the inherent substrate, and from the cognition of that whiteness, arises the cognition of the white [thing]; the quality and the cognition of it stand in a cause-effect relation.

द्रव्येष्वनितरेतरकारणाः ॥ १० ॥

dravyeṣvanitaretarakāraṇāḥ || 10 ||

Among substances, these [cognition-producing factors] are not causes of one another, reciprocally.

कारणायौगपद्यात् कारणक्रमाच्च घटपटादिबुद्धीनां क्रमो न हेतुफलभावात् ॥ ११ ॥

kāraṇāyaugapadyāt kāraṇakramācca ghaṭapaṭādibuddhīnāṁ kramo na hetuphalabhāvāt || 11 ||

Because causes are not simultaneous and occur in sequence, the sequence in which cognitions of a pot, of cloth, and so on arise is not itself due to a cause-effect relation between those cognitions -- it follows the sequence of their respective external causes.

अयमेष त्वया कृतं भोजयैनं इति बुद्ध्यपेक्षम् ॥ १ ॥

ayameṣa tvayā kṛtaṁ bhojayainaṁ iti buddhyapekṣam || 1 ||

'This is he,' 'this was done by you,' 'feed him' -- such judgments of recognition depend upon cognition (buddhi), not sensation alone.

दृष्टेषु भावाददृष्टेष्वभावात् ॥ २ ॥

dṛṣṭeṣu bhāvādadṛṣṭeṣvabhāvāt || 2 ||

[Such recognition] occurs with respect to things [previously] seen, and is absent with respect to the unseen.

अर्थ इति द्रव्यगुणकर्मसु ॥ ३ ॥

artha iti dravyaguṇakarmasu || 3 ||

The term 'artha' (object, entity) applies to substance, quality, and action alike.

द्रव्येषु पञ्चात्मकत्वं प्रतिषिद्धम् ॥ ४ ॥

dravyeṣu pañcātmakatvaṁ pratiṣiddham || 4 ||

Among substances, being composed of all five elements at once is precluded [restating 4.2.2].

भूयस्त्वात् गन्धवत्त्वाच्च पृथिवी गन्धज्ञाने प्रकृतिः ॥ ५ ॥

bhūyastvāt gandhavattvācca pṛthivī gandhajñāne prakṛtiḥ || 5 ||

Because of its abundance and its possessing smell, earth is the primary basis (prakṛti) in the cognition of smell.

तथापस्तेजो वायुश्च रसरूपस्पर्शाविशेषात् ॥ ६ ॥

tathāpastejo vāyuśca rasarūpasparśāviśeṣāt || 6 ||

Likewise, water, fire, and air [are respectively the primary basis in the cognition of taste, colour, and touch], since each possesses its defining quality undividedly, exclusively its own.

क्रियागुणव्यपदेशाभावात् प्रागसत् ॥ १ ॥

kriyāguṇavyapadeśābhāvāt prāgasat || 1 ||

Before its production, because no action or quality can yet be predicated of it, an effect is non-existent (prāgasat -- 'prior non-existence').

सदसत् ॥ २ ॥

sadasat || 2 ||

[After production it is] existent -- though it had [formerly] been non-existent.

असतः क्रियागुणव्यपदेशाभावादर्थान्तरम् ॥ ३ ॥

asataḥ kriyāguṇavyapadeśābhāvādarthāntaram || 3 ||

Because no action or quality can be predicated of the non-existent, non-existence (asat) is a distinct category from the existent (sat).

सच्चासत् ॥ ४ ॥

saccāsat || 4 ||

[A thing may be] both existent and non-existent -- in different respects.

यच्चान्यदसदतस्तदसत् ॥ ५ ॥

yaccānyadasadatastadasat || 5 ||

And whatever else is likewise non-existent in that respect -- that too is non-existent.

असदिति भूतप्रत्यक्षाभावात् भूतस्मृतेर्विरोधिप्रत्यक्षवत् ॥ ६ ॥

asaditi bhūtapratyakṣābhāvāt bhūtasmṛtervirodhipratyakṣavat || 6 ||

'It does not exist' -- this cognition arises from the absence of direct perception of something that had existed, together with the memory of it, much as if a contrary perception directly presented its absence.

तथाभावे भावप्रत्यक्षाच्च ॥ ७ ॥

tathābhāve bhāvapratyakṣācca || 7 ||

Likewise, with regard to existence, [the cognition 'it exists' arises] from the direct perception of that existence.

एतेनाघटोऽगौरधर्मश्च व्याख्याताः ॥ ८ ॥

etenāghaṭo'gauradharmaśca vyākhyātāḥ || 8 ||

By this, [the negative terms] 'non-pot,' 'non-cow,' and 'non-dharma' are likewise explained -- as instances of the same cognition of absence.

अभूतं नास्तीत्यनर्थान्तरम् ॥ ९ ॥

abhūtaṁ nāstītyanarthāntaram || 9 ||

'Non-occurring' and 'is not' -- these do not differ in meaning.

नास्ति घटो गेह इति सतो घटस्य गेहसंसर्गप्रतिषेधः ॥ १० ॥

nāsti ghaṭo geha iti sato ghaṭasya gehasaṁsargapratiṣedhaḥ || 10 ||

'There is no pot in the house' -- this negates only the connection of an [otherwise] existent pot with the house, not the pot's existence as such.

आत्मन्यात्ममनसोः संयोगादात्मप्रत्यक्षम् ॥ ११ ॥

ātmanyātmamanasoḥ saṁyogādātmapratyakṣam || 11 ||

From the conjunction of self and mind, within the self, direct perception of the self arises.

तथा द्रव्यान्तरेषु प्रत्यक्षम् ॥ १२ ॥

tathā dravyāntareṣu pratyakṣam || 12 ||

Likewise, [the self's] perception also occurs by way of other substances [reflected through its effects].

असमाहितान्तः करणा उपसंहृतसमाधयस्तेषाञ्च ॥ १३ ॥

asamāhitāntaḥ karaṇā upasaṁhṛtasamādhayasteṣāñca || 13 ||

This applies to those whose inner organ is unconcentrated, as well as to those whose meditative absorption has [just] been withdrawn -- each in their own mode.

तत्समवायात्कर्मगुणेषु ॥ १४ ॥

tatsamavāyātkarmaguṇeṣu || 14 ||

From inherence in that (self), [perception] occurs with respect to its actions and qualities.

आत्मसमवायादात्मगुणेषु ॥ १५ ॥

ātmasamavāyādātmaguṇeṣu || 15 ||

From inherence in the self, [perception] occurs with respect to the qualities of the self.

अस्येदं कार्यं कारणं संयोगि विरोधि समवायि चेति लैङ्गिकम् ॥ १ ॥

asyedaṁ kāryaṁ kāraṇaṁ saṁyogi virodhi samavāyi ceti laiṅgikam || 1 ||

'This is the effect of this,' 'this is the cause,' 'this is conjoined,' 'this is opposed,' 'this is inherent' -- such judgments are inferential (laiṅgika), grounded in a mark.

अस्येदं कार्य कारणसम्बन्धश्चावयवाद्भवति ॥ २ ॥

asyedaṁ kārya kāraṇasambandhaścāvayavādbhavati || 2 ||

And the relation of effect to cause, of this to this, arises from the relation of part to whole.

एतेन शाब्दं व्याख्यातम् ॥ ३ ॥

etena śābdaṁ vyākhyātam || 3 ||

By this, verbal testimony (śābda) too, as a means of knowledge, is explained.

हेतुरपदेशो लिङ्गं प्रमाणं करणमित्यनर्थान्तरम् ॥ ४ ॥

heturapadeśo liṅgaṁ pramāṇaṁ karaṇamityanarthāntaram || 4 ||

'Reason,' 'designation,' 'mark,' 'valid means of knowledge,' 'instrument' -- these terms do not differ in meaning; they are synonyms for the inferential ground.

अस्येदमिति बुद्ध्यपेक्षितत्वात् ॥ ५ ॥

asyedamiti buddhyapekṣitatvāt || 5 ||

Because '[this belongs] to this' depends upon cognition (buddhi).

आत्मनः संयोगविशेषात् संस्काराच्च स्मृतिः ॥ ६ ॥

ātmanaḥ saṁyogaviśeṣāt saṁskārācca smṛtiḥ || 6 ||

From a particular conjunction of the self [with mind, etc.] and from a latent impression (saṃskāra), memory arises.

तथा स्वप्नः ॥ ७ ॥

tathā svapnaḥ || 7 ||

Likewise, dream too [arises from these same causes].

स्वप्नान्तिकम् ॥ ८ ॥

svapnāntikam || 8 ||

There is also a state bordering on dream -- a liminal, half-waking condition.

धर्माच्च ॥ ९ ॥

dharmācca || 9 ||

And from dharma (merit) as well [certain dreams and visions arise].

इन्द्रियदोषात्संस्कारदोषाच्चाविद्या ॥ १० ॥

indriyadoṣātsaṁskāradoṣāccāvidyā || 10 ||

From a fault in the sense-organ and from a fault in the latent impression, ignorance (avidyā, error) arises.

तद्दुष्टज्ञानम् ॥ ११ ॥

tadduṣṭajñānam || 11 ||

That is faulty, defective cognition.

अदुष्टं विद्या ॥ १२ ॥

aduṣṭaṁ vidyā || 12 ||

What is faultless is true knowledge (vidyā).

आर्षं सिद्धदर्शनं च धर्मेभ्यः ॥ १३ ॥

ārṣaṁ siddhadarśanaṁ ca dharmebhyaḥ || 13 ||

The intuitive knowledge of seers and the vision of the perfected (siddhas) arise from their [accumulated] merit (dharma).

इष्टानिष्टकारणविशेषाद्विरोधाच्च मिथः सुखदुःखयोर्थान्तरभावः ॥ १ ॥

iṣṭāniṣṭakāraṇaviśeṣādvirodhācca mithaḥ sukhaduḥkhayorthāntarabhāvaḥ || 1 ||

Because of the differing causes of the desirable and the undesirable, and because of their mutual opposition, pleasure and pain are distinct entities from each other.

संशयनिर्णयान्तराभावश्च ज्ञानान्तरत्वे हेतुः ॥ २ ॥

saṁśayanirṇayāntarābhāvaśca jñānāntaratve hetuḥ || 2 ||

And the absence of any intervening state of doubt or determination [between two successive cognitions] is the reason for establishing their distinctness [as separate cognitive events].

तयोर्निष्पत्तिः प्रत्यक्षलैङ्गिकाभ्याम् ॥ ३ ॥

tayorniṣpattiḥ pratyakṣalaiṅgikābhyām || 3 ||

The arising of these two (pleasure and pain) occurs through both direct perception and inference.

अभूदित्यपि ॥ ४ ॥

abhūdityapi || 4 ||

'It existed [and now does not]' -- this too is a valid form of cognition, of past existence.

सति च कार्यादर्शनात् ॥ ५ ॥

sati ca kāryādarśanāt || 5 ||

And, though a thing exists, from the non-perception of any corresponding effect [a further inference is drawn].

एकार्थसमवायि कारणान्तरेषु दृष्टत्वात् ॥ ६ ॥

ekārthasamavāyi kāraṇāntareṣu dṛṣṭatvāt || 6 ||

Because what co-inheres in a single substrate is observed operating similarly among other, different causes.

एकदेशे इत्येकस्मिन् शिरः पृष्ठमुदरं मर्माणि तद्विशेषस्तद्विशेषेभ्यः ॥ ७ ॥

ekadeśe ityekasmin śiraḥ pṛṣṭhamudaraṁ marmāṇi tadviśeṣastadviśeṣebhyaḥ || 7 ||

'In one part' -- that is, within a single body: the head, the back, the belly, and the vital points (marman) -- each part's particular character is distinct from that of the others.

कारणमिति द्रव्ये कार्यसमवायात् ॥ १ ॥

kāraṇamiti dravye kāryasamavāyāt || 1 ||

'Cause' is so called because the effect inheres within the substance [as its material substrate].

संयोगाद्वा ॥ २ ॥

saṁyogādvā || 2 ||

Or, [a thing is a cause] through conjunction [as an efficient, non-inherent cause].

कारणे समवायात् कर्माणि ॥ ३ ॥

kāraṇe samavāyāt karmāṇi || 3 ||

Actions too are causes by their inherence in the cause.

तथा रूपे कारणैकार्थसमवायाच्च ॥ ४ ॥

tathā rūpe kāraṇaikārthasamavāyācca || 4 ||

Likewise with colour, through co-inherence with the cause in a single substrate.

कारणसमवायात् संयोगः पटस्य ॥ ५ ॥

kāraṇasamavāyāt saṁyogaḥ paṭasya || 5 ||

By inherence in the cause, the conjunction belonging to the cloth [arises].

कारणाकारणसमवायाच्च ॥ ६ ॥

kāraṇākāraṇasamavāyācca || 6 ||

And also through inherence in what is both a cause and a non-cause together.

संयुक्तसमवायादग्नेर्वैशेषिकम् ॥ ७ ॥

saṁyuktasamavāyādagnervaiśeṣikam || 7 ||

By inherence in what is conjoined, the particular individuality (vaiśeṣikam) of fire is established (the source reads 'vaiśeṣika-m' with a stray hyphen, evidently a transcription artifact; normalized to 'vaiśeṣikam' and flagged).

Note: Source reads 'संयुक्तसमवायादग्नेर्वैशेषिक-म्' with a stray ASCII hyphen splitting the final word -- almost certainly an artifact of the citation-marker pattern ('वैशेषिक-N,M.K') bleeding into the verse text during transcription. The hyphen is removed to restore the plain word 'वैशेषिकम्' (vaiśeṣikam, 'particularity/individuality'); nothing else is altered. Flagged rather than silently corrected.

दृष्टानां दृष्टप्रयोजनानां दृष्टाभावे प्रयोगोऽभ्युदयाय ॥ ८ ॥

dṛṣṭānāṁ dṛṣṭaprayojanānāṁ dṛṣṭābhāve prayogo'bhyudayāya || 8 ||

Of visible rites having a visible purpose, even when the visible benefit is absent, their performance still serves [unseen, future] prosperity.

तद्वचनादाम्नायस्य प्रमाण्यमिति ॥ ९ ॥

tadvacanādāmnāyasya pramāṇyamiti || 9 ||

Because it speaks of that [dharma], the authority of the Veda is established -- thus [the text closes, echoing sutra 1.1.3 almost verbatim].