Vaisesika Sūtras
- by Sage Kanāda
॥ महर्षि कणाद प्रणीतं वैशेषिकदर्शनम् ॥
(Translated by Madhukrishna Sudhindra)
  • Preface
  • Modern commentary on 'Vaisesika Sūtras' of sage Kanāda
    • Vaisesika Sūtra 1.1.1
      athāto dharmaṁ vyākhyāsyāmaḥ ॥1॥
      Now, therefore, we shall explain dharma.
      Now, therefore, we shall explain the concept of 'DHARMA'.
    • Vaisesika Sūtra 1.1.2
      yato’bhyudaya-niḥśreyasa-siddhiḥ sa dharmaḥ ॥2॥
      That from which arises both worldly prosperity and supreme good is dharma.
      That from which the welfare, ultimate good, and accomplishments results is DHARMA.
    • Vaisesika Sūtra 1.1.3
      tad-vacanād-āmnāyasya prāmāṇyam ॥3॥
      The authority of the Veda is established because of that statement.
      That, i.e. DHARMA, is deciphered from scriptural statements that are 'pramanas', i.e. valid source of knowledge.
    • Vaisesika Sūtra 1.1.4
      dharma-viśeṣa-prasūtāt dravya-guṇa-karma-sāmānya-viśeṣa-samavāyānāṁ padārthānāṁ sādharmya-vaidharmyābhyāṁ tattva-jñānāt niḥśreyasam ॥4॥
      From specific dharma arises knowledge of the true nature of the categories—substance, quality, action, generality, particularity, and inherence—through similarity and dissimilarity; from this knowledge comes liberation.
      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.
    • Vaisesika Sūtra 1.1.5
      pṛthivī-āpas-tejo-vāyur-ākāśaṁ kālo dig-ātmā mana iti dravyāṇi ॥5॥
      Earth, water, fire, air, ether, time, direction, self, and mind—these are the substances.
      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.
    • Vaisesika Sūtra 1.1.6
      rūpa-rasa-gandha-sparśāḥ saṅkhyāḥ parimāṇāni pṛthaktvaṁ saṁyoga-vibhāgau paratva-aparatve buddhayaḥ sukha-duḥkhe icchā-dveṣau prayatnāś ca guṇāḥ ॥6॥
      Color, taste, smell, touch, number, measures, separateness, conjunction and disjunction, priority and posteriority, cognitions, pleasure and pain, desire and aversion, and efforts—these are qualities.
      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.
    • Vaisesika Sūtra 1.1.7
      utkṣepaṇam avakṣepaṇam ākuñcanaṁ prasāraṇaṁ gamanam iti karmāṇi ॥7॥
      Upward movement, downward movement, contraction, extension, and locomotion—these are actions.
      Ascending, descending, contracting, spreading, and moving are 'karmas' i.e. actions.
    • Vaisesika Sūtra 1.1.8
      sad-anityaṁ dravyavat kāryaṁ kāraṇaṁ sāmānya-viśeṣa-vad iti dravya-guṇa-karmaṇām aviśeṣaḥ ॥8॥
      The existent, though non-eternal, is like substance—being effect and cause, and possessing generality and particularity; thus, there is non-distinction among substance, quality, and action.
      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.
    • Vaisesika Sūtra 1.1.9
      dravya-guṇayoḥ sajātīya-ārambhakatvaṁ sādharmyam ॥9॥
      The similarity between substance and quality lies in their ability to originate entities of their own kind.
      Substances and qualities, both having beginning in the same class, is pocessed with 'sadharma', i.e. common DHARMA, i.e. common properties.
    • Vaisesika Sūtra 1.1.10
      dravyāṇi dravyāntaram ārabhante guṇāś ca guṇāntaram ॥10॥
      Substances produce other substances, and qualities give rise to other qualities.
      From the substances originates variance in substances, and similarly, from qualities manifest variances in qualities.
    • Vaisesika Sūtra 1.1.11
      karma karma-sādhyaṁ na vidyate ॥11॥
      An action is not produced by another action.
      It does not appear that movement comes forth from movement.
    • Vaisesika Sūtra 1.1.12
      na dravyaṁ kāryaṁ kāraṇaṁ ca badhati ॥12॥
      A substance does not hinder either the effect or the cause.
      The substance does not bind to the cause and its effect.
    • Vaisesika Sūtra 1.1.13
      ubhayathā guṇāḥ ॥13॥
      Qualities operate in both ways.
      But both (movement and substance) have qualities.
    • Vaisesika Sūtra 1.1.14
      kārya-virodhi karma ॥14॥
      Action is that which is opposed to the effect.
      Movement is opposed to effect.
    • Vaisesika Sūtra 1.1.15
      kriyā-guṇavat samavāyikāraṇam iti dravya-lakṣaṇam ॥15॥
      That which possesses action and quality and serves as an inherential cause is defined as substance.
      The characteristics of the substance are governed by movement possessed with qualities and its inherent causes.
    • Vaisesika Sūtra 1.1.16
      dravyāśrayya-guṇavān saṁyoga-vibhāgeṣu akāraṇam anapekṣa iti guṇa-lakṣaṇam ॥16॥
      A quality is that which resides in a substance, has distinguishing features, is not a cause of conjunction or disjunction, and exists independently—such is the definition of quality.
      Qualities take shelter in dependent combination and disjunction of substances, uncaused by the mind. This is the characteristics of qualities (guna).
    • Vaisesika Sūtra 1.1.17
      eka-dravyam-aguṇaṁ saṁyoga-vibhāgeṣu anapekṣa-kāraṇam iti karma-lakṣaṇam ॥17॥
      Action is that which resides in a single substance, is devoid of qualities, and serves as an independent cause in conjunctions and disjunctions.
      A single substance is without qualities, and is independent of the cause, by its combination and disjunction. This is the characteristics of movement (karma).
    • Vaisesika Sūtra 1.1.18
      dravya-guṇa-karmaṇāṁ dravyaṁ kāraṇaṁ sāmānyam ॥18॥
      Substance is the common cause of substance, quality, and action.
      The substance is the general cause of substances, qualities, and movements.
    • Vaisesika Sūtra 1.1.19
      tathā guṇaḥ ॥19॥
      Likewise, quality.
      So are qualities.
    • Vaisesika Sūtra 1.1.20
      saṁyoga-vibhāga-vegānāṁ karma sāmānam ॥20॥
      Action is the common cause of conjunction, disjunction, and motion.
      Movement is the generality of the speed of combination and disjunction.
    • Vaisesika Sūtra 1.1.21
      na dravyāṇāṁ karma ॥21॥
      Action does not belong to substances inherently.
      Movement (karma) is not from the substances.
    • Vaisesika Sūtra 1.1.22
      vyatirekāt ॥22॥
      Because of distinction (i.e., it is inferred by its separateness).
      Due to its difference from it.
    • Vaisesika Sūtra 1.1.23
      dravyāṇāṁ dravyaṁ kāryaṁ sāmānyam ॥23॥
      Substance is the common effect of substances.
      Effect of substance is the common generality among the substances.
    • Vaisesika Sūtra 1.1.24
      guṇa-vaidharmyān na karmaṇāṁ karma ॥24॥
      Because of dissimilarity in qualities, one action is not the effect of another action.
      Due to movement brought about by variance in the qualities, because of their respective DHARMAs, results in movement, i.e. Karma.
    • Vaisesika Sūtra 1.1.25
      dvitva-prabhṛtayaḥ saṅkhyāḥ pṛthaktva-saṁyoga-vibhāgāś ca ॥25॥
      Duality and similar concepts are numbers, as are separateness, conjunction, and disjunction.
      From it comes separateness, multiplicity, individuality, combination, and disjunction as well.
    • Vaisesika Sūtra 1.1.26
      asamavāyāt sāmānya-kāryaṁ karma na vidyate ॥26॥
      Action does not exist as a general effect arising from non-inherence.
      Due to absence of generality (as each substance is bound to have some differences), the common effects of action do not come to light.
    • Vaisesika Sūtra 1.1.27
      saṁyogānāṁ dravyam ॥27॥
      Substance is the cause of conjunctions.
      The substances are formed by conjunction.
    • Vaisesika Sūtra 1.1.28
      rūpāṇāṁ rūpam ॥28॥
      Form is the cause of forms.
      (Similarly), by (the conjunction of) forms, forms come about.
    • Vaisesika Sūtra 1.1.29
      gurutva-prayatna-saṁyogānām utkṣepaṇam ॥29॥
      Upward motion results from heaviness, effort, and conjunction.
      By the striving of gravity, 'conjunction' comes about.
    • Vaisesika Sūtra 1.1.30
      saṁyoga-vibhāgāś ca karmaṇām ॥30॥
      Conjunctions and disjunctions are effects of actions.
      Combination and Disjunction comes about by action (karma).
    • Vaisesika Sūtra 1.1.31
      kāraṇa-sāmānye dravya-karmaṇāṁ karma akāraṇam uktam ॥31॥
      It is stated that, even when causes are of a general kind, action is not the cause of substances or other actions.
      The substances are caused because of the effect of generality, and it is spoken as though action is not the cause.

    • Vaisesika Sūtra 1.2.1
      kāraṇābhāvāt kāryābhāvaḥ ॥1॥
      Due to the absence of the cause, there is the absence of the effect.
    • Vaisesika Sūtra 1.2.2
      na tu kāryābhāvāt kāraṇābhāvaḥ ॥2॥
      But, in the absence of effect, there is no absence of the cause.
    • Vaisesika Sūtra 1.2.3
      sāmānyaṁ viśēṣa iti buddhayapēkṣam ॥3॥
      Thus the generality and the particularity are determined with reference to intellect.
    • Vaisesika Sūtra 1.2.4
      bhāvō'nuvr̥ttērēva hētutvāt sāmānya mēva ॥4॥
      The existence, being continued, because of the cause, is generality only.
    • Vaisesika Sūtra 1.2.5
      dravyatvaṁ guṇatvaṁ karmatvaṁ ca sāmānyāni viśēṣāśca ॥5॥
      The substances, qualities, and actions have both common properties in the form of generality and also special properties in the form of particularity.
    • Vaisesika Sūtra 1.2.6
      anyatrāntyōbhyō viśēṣēbhyaḥ ॥6॥
      The specialities exist elsewhere, in the ends.
    • Vaisesika Sūtra 1.2.7
      saditi yatō dravyaguṇakarmasu sā sattā ॥7॥
      It is called "sat", i.e. truth, i.e. existence, if those substances, qualities, and actions exist.
    • Vaisesika Sūtra 1.2.8
      dravyaguṇakarmabhyō'rthāntaraṁ sattā ॥8॥
      The difference in the meaning between substances, qualities, and actions is 'Satta' i.e. existence.
    • Vaisesika Sūtra 1.2.9
      guṇakarmasu bhāvānna karma na guṇaḥ ॥9॥
      By the actions of qualities we see becoming. Without action, qualities do not express themselves.
    • Vaisesika Sūtra 1.2.10
      sāmānyaviśēṣābhāvēna ca ॥10॥
      Due to absence of generality and particularity.
    • Vaisesika Sūtra 1.2.11
      anēkadravyavattvēna dravyatvamuktam॥11॥
      The state of being of various substances is engulfed in the beingness of the substances.
    • Vaisesika Sūtra 1.2.12
      sāmānyaviśēṣābhāvēna ca ॥12॥
      Due to absence of generality and particularity.
    • Vaisesika Sūtra 1.2.13
      tathā guṇēṣu bhāvād guṇatvamuktam ॥13॥
      This way, among the existent, the quality-ness is declared in the qualities.
    • Vaisesika Sūtra 1.2.14
      sāmānyaviśēṣābhāvēna ca ॥14॥
      Due to the absence of generality and particularity.
    • Vaisesika Sūtra 1.2.15
      karmasu bhāvāt karmatvamuktam ॥15॥
      The action among the existent is declared as the action-ness.
    • Vaisesika Sūtra 1.2.16
      sāmānyaviśēṣābhāvēna ca ॥16॥
      Due to the absence of generality and particularity.
    • Vaisesika Sūtra 1.2.17
      saditiliṅgāviśēṣādviśēṣaliṅgābhāvāccaikō bhāvaḥ ॥17॥
      '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.

    • Vaisesika Sūtra 2.1.1
      rūparasagandhasparśavatī pr̥thivī ॥1॥
      The earth has form, taste, smell, and touch.
    • Vaisesika Sūtra 2.1.2
      rūparasasparśavatya āpō dravāḥ snigdhāḥ ॥2॥
      The water is a smooth fluid that possesses form, taste, and touch.
    • Vaisesika Sūtra 2.1.3
      tējōrūpasparśavat ॥3॥
      The effulgence has form and touch.
    • Vaisesika Sūtra 2.1.4
      sparśavān vāyuḥ ॥4॥
      Possessing the sense of touch is the Air.
    • Vaisesika Sūtra 2.1.5
      ta ākāśē na vidyatē ॥5॥
      These (form, taste, smell, and touch) are not perceived in space.
    • Vaisesika Sūtra 2.1.6
      sarpirjatumadhūcchiṣṭānāmagnisaṁyōgād dravatvamadbhiḥ sāmānyam ॥6॥
      The remains of clarified butter, wax, and honey - by union with fire, gains "liquid-ness", because of their generality, i.e. common property.
    • Vaisesika Sūtra 2.1.7
      trapusīsalōharajatasuvarṇānāmagni saṁyōgād dravatvamadbhiḥ sāmānyam ॥7॥
      The tin, lead, iron, silver, and gold - by union with fire, liquid-ness is formed by generality, i.e. common property.
    • Vaisesika Sūtra 2.1.8
      viṣāṇī kukudvān prāntēvāladhiḥ sāsnāvān iti gōtvē druṣṭaṁ liṅgam ॥8॥
      Poison of the scorpion, rabbit dwelling on the outskirts, cow-ness of the cow - are the visible distinguishing marks.
    • Vaisesika Sūtra 2.1.9
      sparśaśca vāyōḥ ॥9॥
      (Similarly) touch is (the distinguishing mark) of Air.
    • Vaisesika Sūtra 2.1.10
      na ca dr̥ṣṭānāṁ sparśa ityadr̥ṣṭaliṅgō vāyuḥ ॥10॥
      and, as touch is not visible, it is invisible (adr̥ṣṭa) distinguishing mark of the Air.
    • Vaisesika Sūtra 2.1.11
      adravyavatvena dravyam ॥11॥
      (Air) is a substance with the absence of 'substance-ness'.
    • Vaisesika Sūtra 2.1.12
      kriyāvattvād guṇattvavācca ॥12॥
      Based on action-ness and quality-ness, (Air is a substance).
    • Vaisesika Sūtra 2.1.13
      adravyatvena nityatvamuktam ॥13॥
      (As Air) is devoid of substance-ness, it is said to be continually existent.
    • Vaisesika Sūtra 2.1.14
      vāyorvāyusammūrcchanaṁ nānātve liṅgam ॥14॥
      As Air gets mixed with Air, multiplicity is its distinguishing mark.
    • Vaisesika Sūtra 2.1.15
      vāyusannikarṣe pratyakṣābhāvād dr̥ṣṭaṁ liṅgaṁ na vidyate ॥15॥
      Even when Air is in proximity, there is an absence of direct perception. Hence, it appears, seeing is not its distinguishing mark.
    • Vaisesika Sūtra 2.1.16
      sāmānyato dr̥ṣṭāccāviśeṣaḥ ॥16॥
      It's (Air's) perception property is a generality, as it is without distinction.
    • Vaisesika Sūtra 2.1.17
      tasmādāgamikam ॥17॥
      Such is the traditional convention (with respect to Air).
    • Vaisesika Sūtra 2.1.18
      saṁjñā karma tvasmadviśiṣṭānāṁ liṅgam ॥18॥
      Indeed, Name and Action are its distinguishing marks that bring out particularity.
    • Vaisesika Sūtra 2.1.19
      pratyakṣapravr̥ttatvāt saṁjñākarmaṇaḥ ॥19॥
      As Name and Action, by its nature of being, are directly perceptible.
    • Vaisesika Sūtra 2.1.20
      niṣkramaṇaṁ praveśanamityākāśasya liṅgam ॥20॥
      Exit and entry are the distinguishing marks of the space ('ākāśasa').
    • Vaisesika Sūtra 2.1.21
      tadaliṅgameka dravyatvāt karmaṇaḥ ॥21॥
      Substance-ness or action alone do not distinguish it.
    • Vaisesika Sūtra 2.1.22
      kāraṇāntarānuklr̥ptivaidharmyācca ॥22॥
      (space is not distinguished for substance-ness as it) causes another to adhere to a particular nature, and
    • Vaisesika Sūtra 2.1.23
      saṁyogāda'bhāvaḥ karmaṇaḥ ॥23॥
      (space is not distinguished for) action because of absence of contact or association.
    • Vaisesika Sūtra 2.1.24
      kāraṇaguṇapūrvakaḥ kāryaguṇo dr̥ṣṭaḥ ॥24॥
      It has been observed that qualities of cause precede qualities of effect.
    • Vaisesika Sūtra 2.1.25
      kāryāntarāprādurbhāvācca śabdaḥ sparśavatamaguṇaḥ ॥25॥
      Difference in the effect is due to the absence of the manifestation of sound and touch, because of the absence of their qualities.
    • Vaisesika Sūtra 2.1.26
      paratra samavāyāt pratyakṣatvācca nātmaguṇo na manoguṇaḥ ॥26॥
      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.
    • Vaisesika Sūtra 2.1.27
      pariśeṣālliṁgamākāśasya ॥27॥
      The residue (after the effect, i.e. sound) is the distinguishing mark of the space.
    • Vaisesika Sūtra 2.1.28
      dravyatvanityatve vāyunā vyākhyāyate ॥28॥
      It is said that the permanence of substance-ness is because of air.
    • Vaisesika Sūtra 2.1.29
      tattvaṁ bhāvena ॥29॥
      The reality of principle is because of the being (coming into existence).
    • Vaisesika Sūtra 2.1.30
      śabdaliṅgā viśeṣādviśeṣaliṅgābhāvācca ॥30॥
      The sound is the special distinguishing mark (of the space), because of the absence of other special distinguishing marks.
    • Vaisesika Sūtra 2.1.31
      tadanuvidhānādekapr̥thaktvaṁ ceti ॥31॥
      By following this method, the separate distinctiveness of those (substances) is established.
      iti prathama āh nikaḥ
      Thus ends the 1st chapter (of the second section).

    • Vaisesika Sūtra 2.2.01
      puṣpavastrayoḥ sati sannikarṣe guṇāntarāprādurbhāvo vasatra gandhābhāvaliṅgam ॥1॥
      When the flower and garment that are together are brought to proximity, the disappearance of fragrance from the garment is the distinguishing mark.
    • Vaisesika Sūtra 2.2.02
      vyavasthitaḥ pr̥thivyāṁ gandhaḥ ॥2॥
      The property of fragrance is established in the earth (as a distinguishing mark).
    • Vaisesika Sūtra 2.2.03
      etenoṣṇatā vyākhyātā ॥3॥
      Similarly, the heat is explained.
    • Vaisesika Sūtra 2.2.04
      tejasa uṣṇatā ॥4॥
      Heat is (the distinguishing mark) of brightness (tejas).
    • Vaisesika Sūtra 2.2.05
      apsu śītatā ॥5॥
      Coldness is (the distinguishing mark) of water.
    • Vaisesika Sūtra 2.2.06
      aparasminnaparaṁ yugapacciraṁ kṣipramiti kālaliṅgāni ॥6॥
      Having simultaneous experience of the other as before, and the current moment as now, is the distinguishing mark of time.
    • Vaisesika Sūtra 2.2.07
      tasya dravyatvanityatve vāyunā vyākhyāte ॥7॥
      By that, the nature of air, in terms of its potentiality to flow and eternality, are explained.
    • Vaisesika Sūtra 2.2.08
      tattvaṁ bhāvena ॥8॥
      The true principles are deduced from becoming.
    • Vaisesika Sūtra 2.2.09
      nityeṣvabhāvādanityeṣu bhāvāt kāraṇe kālākhyeti ॥9॥
      Continuity is because of the absence of becoming, dis-continuity is because of becoming. The cause is, therefore, because of time.
    • Vaisesika Sūtra 2.2.10
      ita idamiti yatastaddiśyaṁ liṅgam ॥10॥
      "It is this" - which indicates thus, is the distinguishing mark.
    • Vaisesika Sūtra 2.2.11
      dravyatvanityatve vāyunā vyākhyāte ॥11॥
      Thus, the principle of potentiality to flow and the principle of continued existence are explained in the air element.
    • Vaisesika Sūtra 2.2.12
      tattvaṁ bhāvena ॥12॥
      The principle comes forth by becoming.
    • Vaisesika Sūtra 2.2.13
      kāryaviśeṣeṇa nānātvam ॥13॥
      By the particular speciality of the effects, the variance comes into being.
    • Vaisesika Sūtra 2.2.14
      āditya saṁyogād bhūtapūrvād bhaviṣyato bhūtācca prācī ॥14॥
      The direction east emerges by the combination of the Sun with the past, the future, and the present.
    • Vaisesika Sūtra 2.2.15
      tathā dakṣiṇā pratīcyudīcī ca ॥15॥
      Similarly, are the South, the West, and the Northern directions.
    • Vaisesika Sūtra 2.2.16
      etena digantarālāni vyākhyātāni ॥16॥
      Similarly, the directions in between are also explained.
    • Vaisesika Sūtra 2.2.17
      sāmānyapratyakṣād viśeṣāpratyakṣād viśeṣasmr̥teśca saṁśayaḥ ॥17॥
      During the direct perception of generality and the direct perception of speciality, only the speciality is remembered, resulting in doubt.
    • Vaisesika Sūtra 2.2.18
      dr̥ṣṭaṁ ca dr̥ṣṭavat ॥18॥
      By seeing or experiencing, the ability to experience (comes into being).
    • Vaisesika Sūtra 2.2.19
      yathādr̥ṣṭamayathādr̥ṣṭatvācca ॥19॥
      The way the experienced, similarly, not experienced as well, because of the ability to experience.
    • Vaisesika Sūtra 2.2.20
      vidhyāvidhyātaśca saṁśayaḥ ॥20॥
      Thus, doubt results from those that shine and those that do not shine.
    • Vaisesika Sūtra 2.2.21
      śrotragrahaṇoyo'rthaḥ sa śabdaḥ ॥21॥
      The meaning grasped by hearing, that is the sound of the word.
    • Vaisesika Sūtra 2.2.22
      tulyajātīyeṣvarthāntarabhūteṣu viśeṣasyobhayathā dr̥ṣṭatvāt ॥22॥
      Among the same kind that are equal, and among those with difference, the particularity among both are observed.
    • Vaisesika Sūtra 2.2.23
      ekadravyatvānnadravyam ॥23॥
      (As the sound of the word conveys the meaning) of one substance, not of the other.
    • Vaisesika Sūtra 2.2.24
      nāpi karmācākṣuṣatvāt ॥24॥
      Also, (sound of the word) is not action, as it is not the object of perception.
    • Vaisesika Sūtra 2.2.25
      guṇasya sato'pavargaḥ karmabhiḥ sādharmyam ॥25॥
      Quality to come into existence and release (of the sound produced by the word), is similar to the inherent nature of movement (karma).
    • Vaisesika Sūtra 2.2.26
      sato liṅgābhāvāt ॥26॥
      Because of the absence of distinguishing marks of the existent (in the sound produced by the word).
    • Vaisesika Sūtra 2.2.27
      nityavaidharmyāt ॥27॥
      As it (the sound produced by the word) has an inherent nature that differs from the eternal entity.
    • Vaisesika Sūtra 2.2.28
      anityaścāyaṁ kāraṇataḥ ॥28॥
      And, it (the sound produced by the word) is non-eternal as it has a cause.
    • Vaisesika Sūtra 2.2.29
      na cāsiddhaṁ vikārāt ॥29॥
      and, it (the sound produced by the word) is not disproved because of its modifications.
    • Vaisesika Sūtra 2.2.30
      abhivyaktau doṣāt ॥30॥
      Because of the defect during manifestation.
    • Vaisesika Sūtra 2.2.31
      saṁyogād vibhāgācchabdācca śabdaniṣpattiḥ ॥31॥
      From the conjunction and disjunction of the sounds produced by words, other sounds of the words manifest.
    • Vaisesika Sūtra 2.2.32
      liṅgāccānityaḥ śabdaḥ ॥32॥
      The sound produced by the word has a distinguishing mark, but is impermanent.
    • Vaisesika Sūtra 2.2.33
      dvayostu pravr̥ttyorabhāvāt ॥33॥
      Indeed, of the two, due to absence of inherent drive to act.
    • Vaisesika Sūtra 2.2.34
      prathamāśabdāt ॥34॥
      From the first syllable “ā”.
    • Vaisesika Sūtra 2.2.35
      sampratipattibhāvācca ॥35॥
      And due to the presence of mutual recognition (of identity or agreement).
    • Vaisesika Sūtra 2.2.36
      saṁdigdhāḥ sati bahutve ॥36॥
      Doubtful when multiplicity exists.
    • Vaisesika Sūtra 2.2.37
      saṁkhyābhāvaḥ sāmānyataḥ ॥37॥
      Absence of number, generally.
      ॥ iti dvitīyo'dhyāyaḥ dvitīyāhnikam samāptaṁ ॥
      Thus the second chapter, second lesson, is completed.

    • Vaisesika Sūtra 3.1.01
      prasiddhā indriyārthāḥ ॥1॥
      The objects of the senses are well-known.
    • Vaisesika Sūtra 3.1.02
      indriyārthāprasiddhirindriyārthebhyo'rthāntarasya hetuḥ ॥2॥
      The non-recognition of sense-objects is the cause for positing a different entity apart from the sense-objects.
    • Vaisesika Sūtra 3.1.03
      so'napadeśaḥ ॥3॥
      That is not verbally expressible.
    • Vaisesika Sūtra 3.1.04
      kāraṇājñānāt ॥4॥
      Due to ignorance of the cause.
    • Vaisesika Sūtra 3.1.05
      kāryeṣu jñānāt ॥5॥
      From knowledge (arising) in effects.
    • Vaisesika Sūtra 3.1.06
      ajñānācca ॥6॥
      And from ignorance.
    • Vaisesika Sūtra 3.1.07
      anyadeva hetur ity anapadeśaḥ ॥7॥
      It is indeed a different cause; hence, it is not verbally expressible.
    • Vaisesika Sūtra 3.1.08
      arthāntaraṁ hy arthāntarasya anapadeśaḥ ॥8॥
      It is indeed a different entity, for the different entity is not verbally expressible.
    • Vaisesika Sūtra 3.1.09
      saṁyogisamavāyy ekārthasamavāyivirodhi ca ॥9॥
      It is opposed to what inheres in a conjunction and to what inheres in a common substratum.
    • Vaisesika Sūtra 3.1.10
      kāryaṁ kāryāntarasya ॥10॥
      It (is) the effect of another effect.
    • Vaisesika Sūtra 3.1.11
      virodhyabhūtaṁ bhūtasya ॥11॥
      That which has become the opposite of what existed.
    • Vaisesika Sūtra 3.1.12
      bhūtaṁ bhūtasya ॥12॥
      That which has come into being from that which previously existed.
    • Vaisesika Sūtra 3.1.13
      bhūto bhūtasya ॥13॥
      The one that has become from an existing thing.
    • Vaisesika Sūtra 3.1.14
      prasiddhipūrvakatvād apadeśasya ॥14॥
      Because verbal designation is preceded by common recognition.
    • Vaisesika Sūtra 3.1.15
      aprasiddho'napadeśaḥ ॥15॥
      What is not commonly known is not verbally expressible.
    • Vaisesika Sūtra 3.1.16
      āsan san saṁdigdhaś cā'napadeśaḥ ॥16॥
      That which has existed, yet being uncertain, is not verbally expressible.
    • Vaisesika Sūtra 3.1.17
      yasmād viṣāṇī tasmād aśvaḥ ॥17॥
      Because it has horns, therefore it is a horse.
      (Note: This sūtra is intentionally ironic or illustrative of faulty reasoning.)
    • Vaisesika Sūtra 3.1.18
      yasmād viṣāṇī tasmād gaur iti anaikāntikasya udāharaṇam ॥18॥
      “Because it has horns, therefore it is a cow” — this is an example of a fallacious (non-exclusive) reason.
    • Vaisesika Sūtra 3.1.19
      ātma-indriya-artha-sannikarṣād yan niṣpadyate tad anyat ॥19॥
      That which arises from the contact of ātma, sense, and object is something different (from all three).
    • Vaisesika Sūtra 3.1.20
      pravṛtti-nivṛttiś ca pratyag-ātmani dṛṣṭe paratra liṅgam ॥20॥
      Action and withdrawal, when observed in the inner ātma, are indications of another (i.e., the ātma’s distinct existence).

    • Vaisesika Sūtra 3.2.01
      ātma-indriya-artha-saṁnikarṣe jñānasya bhāvaḥ-abhāvaś-ca manasaḥ liṅgam ॥1॥
      The presence and absence of knowledge in contact between self, senses, and objects is the indication of mind.
    • Vaisesika Sūtra 3.2.02
      tasya-dravyatva-nityatve vāyunā vyākhyāte ॥2॥
      Its substantiality and eternality are explained by air.
    • Vaisesika Sūtra 3.2.03
      prayatna-ayaugapadyāt-jñāna-ayaugapadyāt-ca-ekam ॥3॥
      Due to the non-simultaneity of effort and knowledge, the principle is one.
    • Vaisesika Sūtra 3.2.04
      prāṇa-apāna-nimeṣa-unmeṣa-jīvana-manaḥ-gati-indriya-antara-vikārāḥ sukha-duḥkha-icchā-dveṣa-prayatnāḥ-ca ātmanaḥ liṅgāni ॥4॥
      Inhalation, exhalation, eye movements, life, mind movement, changes in internal senses, pleasure, pain, desire, aversion, and efforts are indicators of the self.
    • Vaisesika Sūtra 3.2.05
      tasya dravyatva-nityatve vāyunā vyākhyāte ॥5॥
      Its substantiality and eternality are explained by air.
    • Vaisesika Sūtra 3.2.06
      yajñadatta iti saṁnikarṣe pratyakṣa-abhāvāt dṛṣṭaṁ liṅgaṁ na vidyate ॥6॥
      The indication of Yajñadatta in contact is not seen due to absence of direct perception.
    • Vaisesika Sūtra 3.2.07
      sāmānyataḥ dṛṣṭāt-ca aviśeṣaḥ ॥7॥
      There is no distinction from what is generally seen.
    • Vaisesika Sūtra 3.2.08
      tasmāt āgamikaḥ ॥8॥
      Therefore, it is inferred.
    • Vaisesika Sūtra 3.2.09
      aham-iti-śabdasya vyatirekāt na āgamikam ॥9॥
      Due to exclusion from the word "I", it is not inferred.
    • Vaisesika Sūtra 3.2.10
      yadi dṛṣṭam anvakṣam ahaṁ devadattaḥ ahaṁ yajñadattaḥ iti ॥10॥
      If consecutively seen: "I am Devadatta", "I am Yajñadatta" —
    • Vaisesika Sūtra 3.2.11
      dṛṣṭa ātmani liṅge eka eva dṛḍhatvāt pratyakṣavat pratyayaḥ ॥11॥
      Cognition is one in the self where the indicator is seen, due to firmness, like direct perception.
    • Vaisesika Sūtra 3.2.12
      devadatto gacchati yajñadatto gacchati iti upacārāt śarīre pratyayaḥ ॥12॥
      The cognition "Devadatta goes, Yajñadatta goes" is attributed to the body by usage.
    • Vaisesika Sūtra 3.2.13
      saṁdigdhaḥ tu upacāraḥ ॥13॥
      But the attribution is doubtful.
    • Vaisesika Sūtra 3.2.14
      aham iti pratyag-ātmani bhāvāt paratra abhāvāt arthāntara-pratyakṣaḥ ॥14॥
      The perception "I" is direct of the inner self, as it is present there and absent elsewhere.
    • Vaisesika Sūtra 3.2.15
      devadatto gacchati iti upacārāt abhimānāt tāvat-śarīra pratyakṣaḥ ahaṅkāraḥ ॥15॥
      The ego is directly perceived as long as the body is identified through attribution like "Devadatta goes".
    • Vaisesika Sūtra 3.2.16
      saṁdigdhaḥ tu upacāraḥ ॥16॥
      But the attribution is doubtful.
    • Vaisesika Sūtra 3.2.17
      na tu śarīra-viśeṣāt yajñadatta-viṣṇumitrayor jñānaṁ viṣayaḥ ॥17॥
      Knowledge is not about Yajñadatta and Viṣṇumitra due to difference of body alone.
    • Vaisesika Sūtra 3.2.18
      aham iti mukhya-yogyābhyāṁ śabdavat vyatireka-avyabhicārāt viśeṣa-siddheḥ na āgāmikaḥ ॥18॥
      Since "I" by primary and suitable usage does not deviate and distinction is established, it is not inferable.
    • Vaisesika Sūtra 3.2.19
      sukha-duḥkha-jñāna-niṣpatti-aviśeṣāt aikātmyam ॥19॥
      Due to non-distinction in the production of pleasure, pain, and knowledge, there is oneness.
    • Vaisesika Sūtra 3.2.20
      vyavasthāto nānā ॥20॥
      Multiplicity is due to arrangement.
    • Vaisesika Sūtra 3.2.21
      śāstra-sāmarthyāt ca ॥21॥
      And due to the power of scripture.
      ॥iti dvitīya āhnikah iti tṛtīyaḥ adhyāyaḥ samāptam॥
      Thus ends the second section and the third chapter.

    • Vaisesika Sūtra 4.1.01
      sadkāraṇavan nityam ॥1॥
      Eternal due to possessing a real cause.
    • Vaisesika Sūtra 4.1.02
      tasya kāryaṁ liṅgam ॥2॥
      Its effect is the sign.
    • Vaisesika Sūtra 4.1.03
      kāraṇabhāvāt kāryabhāvaḥ ॥3॥
      The effect exists due to the existence of the cause.
    • Vaisesika Sūtra 4.1.04
      anitya iti viśeṣataḥ pratiṣedhabhāvaḥ ॥4॥
      “Non-eternal” indicates the nature of specific negation.
    • Vaisesika Sūtra 4.1.05
      avidyā ॥5॥
      Ignorance.
    • Vaisesika Sūtra 4.1.06
      mahaty anekadravyavattvād rūpāc copalabdhiḥ ॥6॥
      Perception arises from the great substance due to its possession of many elements and form.
    • Vaisesika Sūtra 4.1.07
      saty api dravyatve mahattve rūpasaṁskārābhāvād vāyor anupalabdhiḥ ॥7॥
      Though air is a substance and great, it is not perceived due to absence of form and modification.
    • Vaisesika Sūtra 4.1.08
      anekadravyasamavāyād rūpaviśeṣāc ca rūpopalabdhiḥ ॥8॥
      Perception of form is due to conjunction of many substances and distinctive form.
    • Vaisesika Sūtra 4.1.09
      tena rasagandhasparśeṣu jñānaṁ vyākhyātam ॥9॥
      Thus knowledge of taste, smell, and touch is explained.
    • Vaisesika Sūtra 4.1.10
      tasyābhāvād avyabhicāraḥ ॥10॥
      There is no deviation due to its absence.
    • Vaisesika Sūtra 4.1.11
      saṁkhyāḥ parimāṇāni pṛthaktvaṁ saṁyogavibhāgau paratvāparatve karma ca rūpidravyasamavāyāc cākṣuṣāṇi ॥11॥
      Number, magnitude, separateness, conjunction and disjunction, priority and posteriority, and motion are visible due to inherence in form-endowed substances.
    • Vaisesika Sūtra 4.1.12
      arūpiṣv acākṣuṣāṇi ॥12॥
      They are not visible in formless entities.
    • Vaisesika Sūtra 4.1.13
      etena guṇatve bhāve ca sarvendriyaṁ jñānaṁ vyākhyātām ॥13॥
      Thus, knowledge through all the senses concerning qualities and entities is explained.
      ॥ caturyuthatho'dhyāyaḥ prathamāhnikam samāptam ॥
      The first section of the fourth chapter is concluded.

    • Vaisesika Sūtra 4.2.01
      tat punaḥ pṛthivyādikāryadravyaṁ trividhaṁ śarīrendriyaviṣaya sañjñakam ॥1॥
      The effectual substance beginning with earth is again threefold, denoted by body, senses, and objects.
    • Vaisesika Sūtra 4.2.02
      pratyakṣāpratyakṣāṇāṁ saṁyogasya apratyakṣatvāt pañcātmakaṁ na vidyate ॥2॥
      The fivefold nature does not exist because conjunction among visible and invisible is not perceptible.
    • Vaisesika Sūtra 4.2.03
      guṇāntarāprādurbhāvāc ca ॥3॥
      Also due to the non-emergence of a different quality.
    • Vaisesika Sūtra 4.2.04
      na tryātmakam ॥4॥
      It is not of threefold nature.
    • Vaisesika Sūtra 4.2.05
      aṇusaṁyogas tv apratiṣiddhaḥ ॥5॥
      But atomic conjunction is not refuted.
    • Vaisesika Sūtra 4.2.06
      tatra śarīraṁ dvividhaṁ yonijam ayonijaṁ ca ॥6॥
      Therein the body is of two types: womb-born and not womb-born.
    • Vaisesika Sūtra 4.2.07
      aniyatadigdeśapūrvakatvāt ॥7॥
      Because of indeterminacy in direction and location.
    • Vaisesika Sūtra 4.2.08
      dharmaviśeṣāc ca ॥8॥
      And due to particular merit.
    • Vaisesika Sūtra 4.2.09
      samākhyābhāvāc ca ॥9॥
      And due to the absence of specific naming.
    • Vaisesika Sūtra 4.2.10
      sañjñāyā anāditvāt ॥10॥
      Because designation is beginningless.
    • Vaisesika Sūtra 4.2.11
      santy ayonijāḥ ॥11॥
      There are beings not born of womb.
    • Vaisesika Sūtra 4.2.12
      vedaliṅgāc ca ॥12॥
      And from the indication of the Veda.
      || caturyuthatho'dhyāyaḥ dvitīya māhnikam samāptam ||
      The second portion of the fourth chapter is concluded.

    • Vaisesika Sūtra 5.1.01
      ātmasaṁyogaprayatnābhyāṁ haste karma ॥1॥
      Action in the hand is due to conjunction of self and effort.
    • Vaisesika Sūtra 5.1.02
      tathā hastasaṁyogāc ca musale karma ॥2॥
      Likewise, action in the pestle arises from conjunction with the hand.
    • Vaisesika Sūtra 5.1.03
      abhighātaje musalādau karmaṇi vyatirekād akāraṇaṁ hastasaṁyogaḥ ॥3॥
      In actions like pounding with a pestle, the conjunction of the hand is not the cause due to the distinction of impact-origin.
    • Vaisesika Sūtra 5.1.04
      tathātmasaṁyogo hastakarmaṇi ॥4॥
      Likewise, the conjunction of the self causes action of the hand.
    • Vaisesika Sūtra 5.1.05
      abhighātān musalasaṁyogād dhaste karma ॥5॥
      Due to impact and conjunction with the pestle, there is action in the hand.
    • Vaisesika Sūtra 5.1.06
      ātmakarma hastasaṁyogāc ca ॥6॥
      Self-action also arises from conjunction with the hand.
    • Vaisesika Sūtra 5.1.07
      saṁyogābhāve gurutvāt patanam ॥7॥
      In the absence of conjunction, falling occurs due to gravity.
    • Vaisesika Sūtra 5.1.08
      nodanaviśeṣābhāvān nordhvaṁ na tiryaggamanam ॥8॥
      Due to absence of specific propulsion, there is neither upward nor lateral movement.
    • Vaisesika Sūtra 5.1.09
      prayatnaviśeṣān nodanaviśeṣaḥ ॥9॥
      Specific propulsion results from specific effort.
    • Vaisesika Sūtra 5.1.10
      nodanaviśeṣād udasanaviśeṣaḥ ॥10॥
      Specific lifting results from specific propulsion.
    • Vaisesika Sūtra 5.1.11
      hastakarmaṇā dārakakarma vyākhyātam ॥11॥
      The action upon a child is explained through the action of the hand.
    • Vaisesika Sūtra 5.1.12
      tathā dagdhasya visphoṭane ॥12॥
      Likewise in the bursting of what is burnt.
    • Vaisesika Sūtra 5.1.13
      prayatnābhāve prasuptayutisya calanam ॥13॥
      Movement occurs even in the absence of effort in one who is asleep.
    • Vaisesika Sūtra 5.1.14
      tṛṇe karma vāyusaṁyogāt ॥14॥
      Action in grass arises from conjunction with the wind.
    • Vaisesika Sūtra 5.1.15
      maṇigamanaṁ sūcyabhisarpaṇam adṛṣṭakāraṇam ॥15॥
      The movement of a gem or attraction to a needle has an unseen cause.
    • Vaisesika Sūtra 5.1.16
      iṣāvayugapat saṁyogaviśeṣā karmānyatve hetuḥ ॥16॥
      Specific conjunctions of simultaneous arrow-parts cause variation in action.
    • Vaisesika Sūtra 5.1.17
      nodanād ādyamiṣoḥ karma tatkarmakāritāc ca saṁskārād uttaraṁ tathottaram uttarañ ca ॥17॥
      The action of the first morsel from propulsion causes successive motions through impression.
    • Vaisesika Sūtra 5.1.18
      saṁskārābhāve gurutvāt patanam ॥18॥
      In the absence of impression, falling occurs due to gravity.
      ॥ pañcamo'dhyāyaḥ prathamāhnikam samāptam ॥
      The first daily portion of the fifth chapter is completed.

    • Vaisesika Sūtra 5.2.01
      nōdanābhidhātāt saṁyuktasaṁyōgāc ca pṛthivyāṁ karma ॥1॥
      Action on earth arises from the verb of impelling and compound contact.
    • Vaisesika Sūtra 5.2.02
      tadviśeṣeṇādṛṣṭakāritam ॥2॥
      It is specifically caused by the unseen force.
    • Vaisesika Sūtra 5.2.03
      apāṁ saṁyōgābhāvē gurutvāt patanam ॥3॥
      Falling of water occurs due to heaviness in the absence of contact.
    • Vaisesika Sūtra 5.2.04
      dravatvāt syandanam ॥4॥
      Flowing occurs due to liquidity.
    • Vaisesika Sūtra 5.2.05
      nōḍayōvāyusaṁyōgād ārōhaṇam ॥5॥
      Ascent occurs from the contact of joints with air.
    • Vaisesika Sūtra 5.2.06
      nōdanapīḍanāt saṁyuktasaṁyōgāc ca ॥6॥
      It arises from impelling pressure and compound contact.
    • Vaisesika Sūtra 5.2.07
      vṛkṣābhisarpaṇam ityadṛṣṭakāritam ॥7॥
      Approaching a tree is thus caused by unseen force.
    • Vaisesika Sūtra 5.2.08
      apāṁ saṅghātō vilayanaṁ ca tējaḥ saṁyōgāt ॥8॥
      The mass and dissolution of water arise from contact with heat.
    • Vaisesika Sūtra 5.2.09
      tatra visphūrjathurliṅgam ॥9॥
      There, crackling is a sign.
    • Vaisesika Sūtra 5.2.10
      vaidikaṁ ca ॥10॥
      And it is Vedic.
    • Vaisesika Sūtra 5.2.11
      apāṁ saṁyōgād vibhāgāc ca stanayinōḥ ॥11॥
      Thunder and lightning arise from the contact and separation of waters.
    • Vaisesika Sūtra 5.2.12
      pṛthivīkarmaṇā tējaḥ karma vāyukarma ca vyākhyātam ॥12॥
      The actions of fire and air have been explained through the action of earth.
    • Vaisesika Sūtra 5.2.13
      agnēr ūrdhvajvalanaṁ vāyōs tiryakpavanam aṇūnāṁ manasaṁś cādyaṁ karmādṛṣṭakāritam ॥13॥
      The upward flame of fire, lateral motion of air, and movement of atoms and minds — all primary actions — are caused by the unseen force.
    • Vaisesika Sūtra 5.2.14
      hastakarmaṇā manasaḥ karma vyākhyātam ॥14॥
      The action of the mind has been explained through the action of the hand.
    • Vaisesika Sūtra 5.2.15
      ātmaindriyamanōrthasaṁnikarṣāt sukhaduḥkhē ॥15॥
      Pleasure and pain arise from the conjunction of self, senses, mind, and object.
    • Vaisesika Sūtra 5.2.16
      tadanārambha ātmasthē manasi śarīrasya duḥkhābhāvaḥ saḥ yōgaḥ ॥16॥
      When not initiated and the mind is fixed in the self, the body’s pain is absent — that is yoga.
    • Vaisesika Sūtra 5.2.17
      apasarpaṇam upasarpaṇam aśitapītasaṁyōgāḥ kāryāntarasaṁyōgāś cētyadṛṣṭakāritāni ॥17॥
      Withdrawal, approach, eating-drinking combinations, and other functional conjunctions are caused by the unseen force.
    • Vaisesika Sūtra 5.2.18
      tadabhāvē saṁyōgābhāvō'prādurbhāvaś ca mōkṣaḥ ॥18॥
      In its absence, there is no conjunction and no manifestation — that is liberation.
    • Vaisesika Sūtra 5.2.19
      dravyaguṇakarmaniṣpattivaidharmyād abhāvas tamaḥ ॥19॥
      Darkness is non-existence due to dissimilarity in substance, quality, and action-formation.
    • Vaisesika Sūtra 5.2.20
      tējasō dravyāntarēṇa āvaraṇāc ca ॥20॥
      Light is obstructed by another substance and by covering.
    • Vaisesika Sūtra 5.2.21
      dik-kālāvākāśa ca kriyāvad-vaidharmyāt niṣkriyāṇi ॥21॥
      Direction, time, and space are inactive due to dissimilarity with what has activity.
    • Vaisesika Sūtra 5.2.22
      ētēna karmāṇi guṇāś ca vyākhyātāḥ ॥22॥
      By this, actions and qualities have been explained.
    • Vaisesika Sūtra 5.2.23
      niṣkriyāṇāṁ samavāyaḥ karmabhyo niṣiddhaḥ ॥23॥
      Inherence of the inactive is denied from actions.
    • Vaisesika Sūtra 5.2.24
      kāraṇaṁ tv asamavāyinō guṇāḥ ॥24॥
      The cause is the non-inherent qualities.
    • Vaisesika Sūtra 5.2.25
      guṇair dig vyākhyātā ॥25॥
      Direction has been explained by the qualities.
    • Vaisesika Sūtra 5.2.26
      kāraṇēna kālaḥ ॥26॥
      Time is by the cause.

    • Vaisesika Sūtra 6.1.01
      buddhipūrvā vākyakṛtir vēdē ॥1॥
      Sentence formation in the Veda is preceded by intention.
    • Vaisesika Sūtra 6.1.02
      brāhmaṇē saṁjñākarmasiddhiliṅgam ॥2॥
      Naming and action in the Brāhmaṇa are indicators of accomplishment.
    • Vaisesika Sūtra 6.1.03
      buddhipūrvo dadātiḥ ॥3॥
      Giving is preceded by intention.
    • Vaisesika Sūtra 6.1.04
      tathā pratigrahaḥ ॥4॥
      Likewise, receiving is also preceded by intention.
    • Vaisesika Sūtra 6.1.05
      ātmāntaraguṇānām ātmāntarē'kāraṇatvāt ॥5॥
      Qualities of one self are non-causal in another self.
    • Vaisesika Sūtra 6.1.06
      tad duṣṭabhōjanē na vidyatē ॥6॥
      That does not exist in wicked eating.
    • Vaisesika Sūtra 6.1.07
      duṣṭaṁ hiṁsāyām ॥7॥
      Wickedness is in injury.
    • Vaisesika Sūtra 6.1.08
      tasya samabhivyāhārataḥ dōṣaḥ ॥8॥
      Fault arises from its deliberate utterance.
    • Vaisesika Sūtra 6.1.09
      tadaduṣṭē na vidyatē ॥9॥
      That does not exist in the non-wicked.
    • Vaisesika Sūtra 6.1.10
      punar viśiṣṭē pravṛttiḥ ॥10॥
      Activity recurs in the qualified case.
    • Vaisesika Sūtra 6.1.11
      samē hīnē vā pravṛttiḥ ॥11॥
      Activity occurs either in the equal or in the inferior.
    • Vaisesika Sūtra 6.1.12
      ētēna hīnasamaviśiṣṭadhārmikēbhyaḥ parasvādānaṁ vyākhyātam ॥12॥
      By this, taking others’ wealth from inferior, equal, and superior righteous persons is explained.
    • Vaisesika Sūtra 6.1.13
      tathā viruddhānāṁ tyāgaḥ ॥13॥
      Likewise, renunciation of the opposed.
    • Vaisesika Sūtra 6.1.14
      hīnē parē tyāgaḥ ॥14॥
      Renunciation occurs in the inferior or the superior.
    • Vaisesika Sūtra 6.1.15
      samē ātmatyāgaḥ paratyāgō vā ॥15॥
      In the equal, renunciation of self or of the other occurs.
    • Vaisesika Sūtra 6.1.16
      viśiṣṭē ātmatyāga iti ॥16॥
      In the superior, renunciation of self — thus it is.

    • Vaisesika Sūtra 6.2.01
      dṛṣṭādṛṣṭa-prayojanānāṁ dṛṣṭābhāve prayojanam-abhyudayāya ॥1॥
      In the absence of visible purposes, the purpose of the visible and invisible is for prosperity.
    • Vaisesika Sūtra 6.2.02
      abhiṣecanopavāsa-brahmacarya-gurukulavāsa-vānaprastha-yajña-dāna-prokṣaṇa-diṅ-nakṣatra-mantra-kāla-niyamāś-ca-adṛṣṭāya ॥2॥
      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.
    • Vaisesika Sūtra 6.2.03
      cāturāśramyam-upadhā anupadhāś-ca ॥3॥
      The fourfold life stage system with and without ulterior motive.
    • Vaisesika Sūtra 6.2.04
      bhāva-doṣa upadhā-doṣaḥ-anupadhā ॥4॥
      Dispositional fault is a defect of ulterior motive; non-ulterior motive is faultless.
    • Vaisesika Sūtra 6.2.05
      yadiṣṭa-rūpa-rasa-gandha-sparśaṁ prokṣitam-abhyukṣitaṁ ca tac-chuci ॥5॥
      That which has desirable form, taste, smell, and touch, and is sprinkled or fully sprinkled, is pure.
    • Vaisesika Sūtra 6.2.06
      aśucīti śuci-pratiṣedhaḥ ॥6॥
      “Impure” is the negation of purity.
    • Vaisesika Sūtra 6.2.07
      arthāntarañ-ca ॥7॥
      And another meaning.
    • Vaisesika Sūtra 6.2.08
      ayatasya śuci-bhojanād-abhyudayo na vidyate niyamābhāvāt ॥8॥
      For the undisciplined, prosperity does not arise from pure food due to absence of regulation.
    • Vaisesika Sūtra 6.2.09
      vidyate vā-'rthāntaratvāt yamasya ॥9॥
      Or it exists due to a different meaning of Yama.
    • Vaisesika Sūtra 6.2.10
      asati ca-abhāvāt ॥10॥
      And if nonexistent, due to absence.
    • Vaisesika Sūtra 6.2.11
      sukhād rāgaḥ ॥11॥
      Attachment arises from pleasure.
    • Vaisesika Sūtra 6.2.12
      tanmayatvāc-ca ॥12॥
      And due to identification with that.
    • Vaisesika Sūtra 6.2.13
      adṛṣṭāc-ca ॥13॥
      And from the unseen.
    • Vaisesika Sūtra 6.2.14
      jātiviśeṣāc-ca ॥14॥
      And from specific caste.
    • Vaisesika Sūtra 6.2.15
      icchādveṣapūrvikā dharmādharmapravṛttiḥ ॥15॥
      Activity in virtue and vice is preceded by desire and aversion.
    • Vaisesika Sūtra 6.2.16
      tat saṁyogo vibhāgaḥ ॥16॥
      That is union and separation.
    • Vaisesika Sūtra 6.2.17
      ātmakasu mokṣo vyākhyātaḥ ॥17॥
      Liberation in souls is explained.




    ...

    ॐ असतो मा सद्गमय। तमसो मा ज्योतिर्गमय। मृत्योर्माऽमृतं गमय। ॐ शान्ति: शान्ति: शान्ति: ॥ - बृहदारण्यकोपनिषद् 1.3.28
    "Ōm! Lead me from the unreal to the real, from darkness to light, and from death to immortality. Let there be peace, peace, and peace. Ōm!" - Brihadaranyaka Upanishad 1.3.28

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