Now, therefore, we shall explain the concept of 'DHARMA'.

That from which the welfare, ultimate good, and accomplishments results is DHARMA.

That, i.e. DHARMA, is deciphered from scriptural statements that are 'pramanas', i.e. valid source of knowledge.

Born from the special characteristics of DHARMA, 'padarthas' i.e. those represented by words' meanings, based on their underlying common and differentiated DHARMAS can be classified as substance (dravya), qualities (guṇa), duties (karma), generality (sāmānya), particularity (viśēṣa), and inherence (samavāyā). Knowledge of their true principles is productive of ultimate good.

The Earth, the water, the fire, the air, the space, the time, the directions, the ātmān, i.e. essence of being, and the mind are dravyas.

The form, taste, smell, touch, hearing, their count in multiples, their effects individually, in conjunction, and in disjunction, their material existence and beyond, understanding resulting from it, consequent pleasure and pain experienced, resulting wish and hatred, arising of drive are the gunas, i.e. qualities.

Ascending, descending, contracting, spreading, and moving are 'karmas' i.e. actions.

The substances because of cause and effect manifest into being (sat) and non-being (anitya), and are classified as generality (sāmānya) and particularity (viśēṣa). Thus the substance, qualities and actions are present without particularity.

Substances and qualities, both having beginning in the same class, is pocessed with 'sadharma', i.e. common DHARMA, i.e. common properties.

From the substances originates variance in substances, and similarly, from qualities manifest variances in qualities.

It does not appear that movement comes forth from movement.

The substance does not bind to the cause and its effect.

But both (movement and substance) have qualities.

Movement is opposed to effect.

The characteristics of the substance are governed by movement possessed with qualities and its inherent causes.

Qualities take shelter in dependent combination and disjunction of substances, uncaused by the mind. This is the characteristics of qualities (guna).

A single substance is without qualities, and is independent of the cause, by its combination and disjunction. This is the characteristics of movement (karma).

The substance is the general cause of substances, qualities, and movements.

So are qualities.

Movement is the generality of the speed of combination and disjunction.

Movement (karma) is not from the substances.

Due to its difference from it.

Effect of substance is the common generality among the substances.

Due to movement brought about by variance in the qualities, because of their respective DHARMAs, results in movement, i.e. Karma.

From it comes separateness, multiplicity, individuality, combination, and disjunction as well.

Due to absence of generality (as each substance is bound to have some differences), the common effects of action do not come to light.

The substances are formed by conjunction.

(Similarly), by (the conjunction of) forms, forms come about.

By the striving of gravity, 'conjunction' comes about.

Combination and Disjunction comes about by action (karma).

The substances are caused because of the effect of generality, and it is spoken as though action is not the cause.

Due to the absence of the cause, there is the absence of the effect.

But, in the absence of effect, there is no absence of the cause.

Thus the generality and the particularity are determined with reference to intellect.

The existence, being continued, because of the cause, is generality only.

The substances, qualities, and actions have both common properties in the form of generality and also special properties in the form of particularity.

The specialities exist elsewhere, in the ends.

It is called "sat", i.e. truth, i.e. existence, if those substances, qualities, and actions exist.

The difference in the meaning between substances, qualities, and actions is 'Satta' i.e. existence.

By the actions of qualities we see becoming. Without action, qualities do not express themselves.

Due to absence of generality and particularity.

The state of being of various substances is engulfed in the beingness of the substances.

Due to absence of generality and particularity.

This way, among the existent, the quality-ness is declared in the qualities.

Due to the absence of generality and particularity.

The action among the existent is declared as the action-ness.

Due to the absence of generality and particularity.

'Sat', i.e. the reality, i.e. existence, is because of particularity as a distinguishing mark, the same existence is also because of the absence of particularity as a distinguishing mark.

The earth has form, taste, smell, and touch.

The water is a smooth fluid that possesses form, taste, and touch.

The effulgence has form and touch.

Possessing the sense of touch is the Air.

These (form, taste, smell, and touch) are not perceived in space.

The remains of clarified butter, wax, and honey - by union with fire, gains "liquid-ness", because of their generality, i.e. common property.

The tin, lead, iron, silver, and gold - by union with fire, liquid-ness is formed by generality, i.e. common property.

Poison of the scorpion, rabbit dwelling on the outskirts, cow-ness of the cow - are the visible distinguishing marks.

(Similarly) touch is (the distinguishing mark) of Air.

and, as touch is not visible, it is invisible (adr̥ṣṭa) distinguishing mark of the Air.

(Air) is a substance with the absence of 'substance-ness'.

Based on action-ness and quality-ness, (Air is a substance).

(As Air) is devoid of substance-ness, it is said to be continually existent.

As Air gets mixed with Air, multiplicity is its distinguishing mark.

Even when Air is in proximity, there is an absence of direct perception. Hence, it appears, seeing is not its distinguishing mark.

It's (Air's) perception property is a generality, as it is without distinction.

Such is the traditional convention (with respect to Air).

Indeed, Name and Action are its distinguishing marks that bring out particularity.

As Name and Action, by its nature of being, are directly perceptible.

Exit and entry are the distinguishing marks of the space ('ākāśasa').

Substance-ness or action alone do not distinguish it.

(space is not distinguished for substance-ness as it) causes another to adhere to a particular nature, and

(space is not distinguished for) action because of absence of contact or association.

It has been observed that qualities of cause precede qualities of effect.

Difference in the effect is due to the absence of the manifestation of sound and touch, because of the absence of their qualities.

Elsewhere (the effect is) due to its inherent nature being perceptible, and not because of its own essential qualities, nor because of the qualities of the mind.

The residue (after the effect, i.e. sound) is the distinguishing mark of the space.

It is said that the permanence of substance-ness is because of air.

The reality of principle is because of the being (coming into existence).

The sound is the special distinguishing mark (of the space), because of the absence of other special distinguishing marks.

By following this method, the separate distinctiveness of those (substances) is established.

When the flower and garment that are together are brought to proximity, the disappearance of fragrance from the garment is the distinguishing mark.

The property of fragrance is established in the earth (as a distinguishing mark).

Similarly, the heat is explained.

Heat is (the distinguishing mark) of brightness (tejas).

Coldness is (the distinguishing mark) of water.

Having simultaneous experience of the other as before, and the current moment as now, is the distinguishing mark of time.

By that, the nature of air, in terms of its potentiality to flow and eternality, are explained.

The true principles are deduced from becoming.

Continuity is because of the absence of becoming, dis-continuity is because of becoming. The cause is, therefore, because of time.

"It is this" - which indicates thus, is the distinguishing mark.

Thus, the principle of potentiality to flow and the principle of continued existence are explained in the air element.

The principle comes forth by becoming.

By the particular speciality of the effects, the variance comes into being.

The direction east emerges by the combination of the Sun with the past, the future, and the present.

Similarly, are the South, the West, and the Northern directions.

Similarly, the directions in between are also explained.

During the direct perception of generality and the direct perception of speciality, only the speciality is remembered, resulting in doubt.

By seeing or experiencing, the ability to experience (comes into being).

The way the experienced, similarly, not experienced as well, because of the ability to experience.

Thus, doubt results from those that shine and those that do not shine.

The meaning grasped by hearing, that is the sound of the word.

Among the same kind that are equal, and among those with difference, the particularity among both are observed.

(As the sound of the word conveys the meaning) of one substance, not of the other.

Also, (sound of the word) is not action, as it is not the object of perception.

Quality to come into existence and release (of the sound produced by the word), is similar to the inherent nature of movement (karma).

Because of the absence of distinguishing marks of the existent (in the sound produced by the word).

As it (the sound produced by the word) has an inherent nature that differs from the eternal entity.

And, it (the sound produced by the word) is non-eternal as it has a cause.

and, it (the sound produced by the word) is not disproved because of its modifications.

Because of the defect during manifestation.

From the conjunction and disjunction of the sounds produced by words, other sounds of the words manifest.

The sound produced by the word has a distinguishing mark, but is impermanent.

Indeed, of the two, due to absence of inherent drive to act.

From the first syllable “ā”.

And due to the presence of mutual recognition (of identity or agreement).

Doubtful when multiplicity exists.

Absence of number, generally.

The objects of the senses are well-known.

The non-recognition of sense-objects is the cause for positing a different entity apart from the sense-objects.

That is not verbally expressible.

Due to ignorance of the cause.

From knowledge (arising) because of effects.

From ignorance as well.

It is indeed a different cause; hence, it is not verbally expressible.

It is indeed a different entity, because, due to its difference, it is not verbally expressible.

It is opposed to what inheres in a conjunction and to what inheres in a common substratum.

It (is) the effect of another effect.

That which has become opposed to what was.

That which has come into being from that which previously existed.

The one that has become from an existing thing.

Because verbal designation is preceded by common recognition.

What is not commonly known is not verbally expressible.

That which has existed, yet being uncertain, is not verbally expressible.

Because it has horns, therefore it is a horse.
(Note: This sūtra is intentionally ironic or illustrative of faulty reasoning.)

“Because it has horns, therefore it is a cow” — this is an example of a fallacious (non-exclusive) reason.

That which arises from the contact of ātma, sense, and object is something different (from all three).

Drive to act and withdrawal, when observed in the inner ātma, are indications of another.

The presence or lack of knowledge arising from the coming together of ātma, senses, and objects is the indication of mind (manas).

Its substantiality and eternality are explained by breath.

Due to non-simultaneity of effort and the non-simultaneity of knowledge, it is inferred to be the same entity.

Inhalation, exhalation, eye movements, life, movement of mind, internal distortions of the senses, pleasure, pain, desire, aversion, and efforts are indicators of the Ātma.

Its substantiality and eternality are explained by breadth.

The indication of Yajñadatta in proximity is not perceived due to absence of direct perception.

Because of generality, there is no distinction from what is perceived.

Therefore, it is inferred.

Due to non-distinction from the concept "I", it is inferred.

If consistently perceived: "I am Devadatta", "I am Yajñadatta".

Cognition based on direct perception is definitive in the Ātma, where the indicator is perceived due to firmness.

The cognition "Devadatta goes, Yajñadatta goes" is attributed to the body by usage.

But the attribution is doubtful.

The perception "I" is direct of the inner ātman, as it is present there and absent elsewhere.

The 'ahaṅkāra', i.e. ego, is directly perceived as long as the body is identified through attribution like "Devadatta goes".

But the attribution is doubtful.

Knowledge about Yajñadatta and Viṣṇumitra in not only due to unique distinction of body.

Since "I" by primary and suitable usage does not deviate and is established due to its distinct speciality, and is not inferable.

Due to non-distinction in the attainment of pleasure, pain, and knowledge, there is oneness.

Multiplicity is due to arrangement.

And because of the authority of scriptures.

The true auspicious cause is continously ever present.

Its effect is the visible sign.

The effect exists due to the existence of the cause.

Making the speciality temporary is the nature of unbecoming.

Ignorance (is thinking otherwise, i.e. speciality as permanent).

From 'Mahat', the primordial substance, comes various substances and forms.

Though air is a substance formed from mahat, the primordial substance, it is not perceived due to absence of a well-formed form.

The act of acquiring form and perception of form distinctively is due to conjunction of many substances.

From it comes the knowledge of sense perception, such as taste, smell, and touch.

Its (conjunction of substances) absence results in 'avyabhicāraḥ', i.e. non-deviation, i.e. uniformity.

Number, magnitude, separateness, conjunction and disjunction, priority and posteriority, and motion are visible due to inherence of form in substance.

The formless entities are not visible.

The above-stated principles explain the becoming of qualities and the knowledge derived from the senses.

The effectual substance beginning with earth is again threefold, denoted by body, senses, and objects of perception.

The conjunction among visible and invisible is not perceptible, hence, ātman combined with five elements does not come to light.

Also, due to the non-manifestation within qualities.

The ātman is not of threefold (body, senses, and objects of perception) nature.

But conjunction at particle level is not refuted.

Therein the body (of the ātman) is of two types: womb-born and not womb-born.

Because of indeterminacy in direction and location (of the ātman).

And due to speciality or particularity of dharma (of the ātman).

due to the absence of specific naming (to the ātman), as well.

Because designation (of the ātman) is beginningless.

There are beings (the ātmans) not born of womb.

From the indication of the Veda, as well.

Movement in the hand is due to conjunction of ātma and effort.

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

The impact arising from the movement of the pestle and the like, is due to distinct cause and not due to the conjunction of the hand.

Likewise, the conjunction of the ātma causes movement of the hand (but the cuase is different).

The impact is due to the movement arising from the conjunction of the hand with the pestle.

Similarly, the movement of ātman also arises from conjunction with the hand.

In the absence of conjunction, falling occurs due to gravity.

Due to absence of specific propulsion, there is neither upward nor lateral movement.

Specific propulsion results from specific effort.

Specific lifting results from specific propulsion.

The movement up on a child is explained through the movement of the hand.

Likewise, in the bursting of what is burnt.

Movement occurs even in the absence of effort in one who is asleep.

Action in grass arises from conjunction with the wind.

The attention to a gem or pointed attention to a needle has an unseen-cause.

The special and distinct conjunctions of simultaneous arrow-parts cause variation in movement.

The movement of the primary substance from propulsion causes successive motions through impression.

In the absence of impression, falling occurs due to gravity.

The first daily portion of the fifth chapter is completed.

Actions on earth arise from the instigation of the one who expresses and also through its compound conjunctions.

It is particularly caused by the unseen-force.

Falling of water occurs due to gravity in the absence of conjunction.

Flowing occurs due to liquidity.

Ascent occurs from the conjunction of joints with air.

It arises from impelling pressure and compound conjunction.

Circulation in a tree is thus caused by unseen-force.

The freezing and melting of water arise from conjunction with heat.

There, the crackling sound is a sign.

It is mentioned in the Vedas as well.

Thunder and lightning arise from the conjunction and separation of waters.

The movement of fire and air have been explained through the movement of earth.

The upward flame of fire, lateral motion of air, and the primary movement of particles and minds — all are caused by the unseen-force.

Through the movement of the hand, the movement of the mind can be deciphered.

Pleasure and pain arise from the conjunction of the ātman, the senses, the mind, and the object.

When not initiated, and the mind is fixed in the ātman, the body’s pain is absent — that is Yoga.

Withdrawal, approach, eating-drinking combinations, and other functional conjunctions are caused by the unseen-force.

In its absence, there is no conjunction and no manifestation — that is liberation.

The lacuna arising from that which comes forth, contrary to dharma, in substance, quality, and movement is 'tamas', i.e. darkness or ignorance.

Light is obstructed by another substance and also by covering.

Non-movement is due to the acts of direction, time, and space that are contrary to dharma.

By this, movement and qualities have been explained.

Thus, the inherence of the non-movement within movement is denied.

Because the cause is non-inherent within the qualities.

Direction has been explained through the qualities.

Time is by the cause.

Sentence formation in the Veda is preceded by intention combined with knowledge.

Named actions in the Brāhmaṇa are indicators of accomplishment.

Giving or charity is preceded by intention combined with knowledge.

Likewise, receiving (is also preceded by intention combined with knowledge).

Qualities of one being are non-causal in another being.

(Hence,) it does not come to light when the wicked are eating.

Wickedness is rooted in violence.

Fault arises from its deliberate utterance or conduct.

That, i.e. such conduct, does not come to light in the non-wicked.

When (such conduct) recurs, it turns into specific tendencies.

Equal or inferior is determined by tendencies.

Based on the same, inferior, equal, and superior dharmic conduct, such as taking others' wealth, etc. are explained.

Likewise, relinquishment (tyāga) is that which is opposed (to taking others' wealth).

Among the inferiors, others are relinquished.

Among equals, relinquishment of self-interest or of another occurs.

Among the superior in behaviour, self-interest is relinquished.

Among the seen and unseen purposes, in the absence of the seen, the (unseen) purpose is benevolence (abhyudayā).

Consecration, fasting, celibacy, residence in the preceptor's home, forest life, sacrifice, charity, sprinkling, direction, star, mantra, time, and regulations — all are for the unseen (purpose, i.e. meant for benevolence).

The fourfold life stage system consists of obstacles and non obstacles.

An emotional fault is an obstacle; without the fault, it is not an obstacle.

That which possesses the desired form, taste, smell, and touch, and has been sprinkled with water and anointed, is considered pure.

Impure is the opposite of purity.

And another meaning.

For one who is undisciplined, even pure food does not lead to prosperity, because discipline is lacking.

(Such scenarios) come to light due to altered meaning of the rule.

And if nonexistent, due to absence (of defect).

Attachment arises from pleasure.

And due to identification with that.

And also from the unseen (fate).

And also from the distinction of class.

The desire and aversion are driven by previous righteous (dhārmic) and unrighteous (ādhārmic) tendencies.

That is union (saṁyogaḥ) and separation (vibhāgaḥ).

Liberation has been explained in the selves.

Qualities are described.

Form, taste, smell, and touch in earth and others are impermanent due to the impermanence of the substance.

By this, eternality in eternal things is stated.

The light in fire, and air, are eternal due to the eternality of the substance.

In impermanent things, they are impermanent due to the impermanence of the substance.

In Earth element, qualities are cooked as per the cause.

Because of the nature of being one substance.

The perception and non-perception of the minute particle and of the great is explained in the everlasting.

And from the multiplicity of causes.

Therefore, the minute particle is the opposite extreme.

The terms 'minute particle' and 'great' — thus are said, due to the presence of distinction or due to the absence of distinction.

Because it occurs at the same time.

And also from the example.

The greatness of minuteness and absence of greatness in minuteness is explained in terms of actions and qualities.

Non-actions have been explained by actions; qualities have been explained by qualities.

By both minuteness and greatness, the qualities of action and (their) attributes have been explained.

By this, length and shortness are explained.

Impermanence in the impermanent.

Eternity in the eternal.

The eternality extends around in a circle or sphere.

Ignorance is also a mark of knowledge.

From manifestation arise the great, ether, and likewise the Ātmān.

When that (cause) is absent, the mind becomes subtle or minute.

Direction is explained by the qualities.

Time (is present) in the cause.

Oneness (is inferred) as another object from the distinction of form, taste, smell, and touch.

Likewise, separateness.

The oneness of oneness-in-difference, and absence of oneness-in-difference in oneness is explained by minuteness and greatness.

Because of the innumerability of the qualities and actions, the oneness of all does not come to light.

That is a delusion.

However, due to absence of unity, sharing is not perceived.

Because of the absence of oneness (ekatva) and oneness-in-difference (ekapṛthaktva) between the cause and the effect, such oneness or oneness-in-difference does not come to light.

Through this, two impermanent entities are explained.

Combination (saṃyogaḥ) is born of either of the two actions or born of both actions or is born of combination as well.

With this, the division has been explained.

Of conjunction and disjunction, the absence of conjunction and disjunction is explained through minuteness and greatness.

Because of minuteness and greatness, actions are defined by actions, qualities by qualities.

Due to the absence of combined existence between cause and effect, conjunction and disjunction of these do not exist.

Because of the quality.

Even a quality is distinctly recognized.

Due to inactivity.

When not existing, it is termed 'nāstī', i.e. does not exist, as well.

There is a connection between a word and its meanings.

Those with conjunction are related by a governing rule while those with inherence due to distinction (or speciality).

The cognition of the word and its meaning is conventional (and is placed in the context of time).

Farther and nearer, and proximity and remoteness are determined in the context of the same direction, at the same time.

Because cause could either be in precedence or could be in subsequence too.

The absence of distinction between otherness and non-otherness is explained in terms of minuteness and greatness.

Actions bring about actions.

Qualities are by qualities.

Because of the perception “this is here,” inherence exists between cause and effect.

The negation of substance-ness and quality-ness is explained by becoming.

The principle of reality is through the phenomenon of becoming.

Knowledge regarding substances has been explained.

There, the Ātmā and the mind are not directly perceivable.

In the context of describing knowledge, the method of its production is stated.

The qualities and actions of the substances that are in contact are the cause for the production of knowledge.

Among the sāmānya, i.e. generality, and viśeṣa, i.e. particularity, due to the absence of their generality (in particularity) and particularity (in generality), from that alone, knowledge arises.

Substance, quality, and action are considered with reference to sāmānya, i.e. generality, and viśeṣa, i.e. particularity.

In a substance, there are dependencies on (constituent) substance, quality, and action.

Because qualities and actions are absent in qualities and actions, the standpoint of qualities and actions does not exist.

Inherence arises from whiteness; cognition of whiteness arises from intellect, such as recognition of the white object — these two are in the relation of effect and cause.

These causes are present in substances, not elsewhere.

Due to absence of a causal connection and due to the causal sequence, the order of cognitions like pot and cloth is not disrupted, because there is no destruction of the result / effect.

“This one has been done by you, feed him” — such cognitions are with expectation.

Because of becoming in the observed ones, and because of not becoming in the unobserved ones.

Thus the “Object”, i.e. that which is sought, is because of substances, qualities, and actions.

The doctrine that "substances" are of a fivefold nature is rejected.

Because of its predominance and possession of smell, earth is the substratum for the cognition of smell.

Likewise, water, fire, and air are the basis of knowledge of taste, form, and touch due to their distinction.

Due to the absence of reference to action and quality, the prior is non-existent.

Existent becomes non-existent.

Due to absence of designation of action and quality in the non-existent, it is perceived as a different entity.

Existence as well, like non-existent.

And that which is different from the non-existent, that is also non-existent.

Non-existence is due to the absence of perception of a past entity and due to opposition of the present perception with the memory of that entity.

Likewise, is the perceptibility between un-becoming and becoming.

Based on these principles, the non-pot, non-cow, and non-dharma are explained.

“It does not exist” is a distinct negation of "non-being".

“The pot is not in the house” is the negation of the conjunction of the existent pot within the house.

Due to a special conjunction of the Ātmā and the mind within ourselves, the Ātmā is perceptible.

Likewise, it is perceptible in other substances.

Of those in Samādhi, i.e. an equanimous state, the internal senses are uncomposed and withdrawn.

That (state arises) from inherence in actions and qualities.

The qualities of the Ātmā inhere in the Ātmā.

This is inferred to be because of conjunction, disjunction, and inherence of cause and effect.

Of this, the cause-effect relationship arises from the component part.

By this, verbal knowledge is explained.

Cause, designation, sign, means of knowledge, and instrument are not different in meaning.

This is due to dependence on the cognition - "this is of this".

Memory arises from the impression formed by the specific and special conjunction of self and mind.

Likewise, dream as well.

Near-dream state as well.

And from dharma as well.

Misapprehension arises from defects in the senses and impressions.

That is faulty knowledge.

Faultless knowledge is valid.

The views of seers and perfected ones arise from dharmas.

Due to distinct causes of desirable and undesirable and their opposition, pleasure and pain are of a different nature.

Due to the differences in the ability to arrive at a conclusion, because of doubt or its absence, knowledge varies.

Its, i.e. the varied knowledge, origination is from direct perception and inference.

Thus, the conclusion, "It was," as well.

Though present, (in present it is not perceived) due to non-perception of the effect.

Because other inherent causes for the same effect have been observed (else where).

Thus, in one part, (the body) — the head, back, belly, vital points — their peculiarity is known from those particular parts.

In a substance, the cause is so called due to the inherence of the effect.

Or due to conjunction.

In the cause inheres action.

Similarly, forms inhere in the same object as the cause.

The cloth is due to conjunction of causes that inheres.

And due to inherence of the cause in the cause.

The specific quality of fire arises from the conjunction of inherences.

The application of what is seen and purposeful, in the presence of the unseen, is for prosperity.

Thus comes the authority of scriptural declarations.