- 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.