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
      athātō dharmaṁ vyākhyāsyāmaḥ ॥1॥
      Now, therefore, we shall explain the concept of 'DHARMA'.
    • Vaisesika Sūtra 1.1.2
      yatō'bhyudayaniḥśrēyasasiddhiḥ sa dharmaḥ ॥2॥
      That from which the welfare, ultimate good, and accomplishments results is DHARMA.
    • Vaisesika Sūtra 1.1.3
      tadvacanādāmnāyasya prāmāṇyam ॥3॥
      That, i.e. DHARMA, is deciphered from scriptural statements that are 'pramanas', i.e. valid source of knowledge.
    • Vaisesika Sūtra 1.1.4
      dharmaviśēṣaprasūtād dravyaguṇakarmasāmānyaviśēṣasamavāyānāṁ padārthānāṁ sādharmya vaidharmyābhyāṁ tattvajñānānniḥśrēyasam ॥4॥
      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
      pr̥thivyāpastējō vāyurākāśaṁ kālō digātmā mana iti dravyāṇi ॥5॥
      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
      rūparasagandha sparśāḥ saṁkhyāḥ pari māṇāni pr̥thaktvaṁ saṁyōgavibhāgau paratvā'paratvē buddhayaḥ sukhaduḥkhē icchādvēṣau prayatnāśca guṇāḥ ॥6॥
      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
      utkṣēpaṇamavakṣēpaṇamākuñcanaṁ prasāraṇaṁ gamanamiti karmāṇi ॥7॥
      Ascending, descending, contracting, spreading, and moving are 'karmas' i.e. actions.
    • Vaisesika Sūtra 1.1.8
      sadanityaṁ dravyavat kāryaṁ kāraṇaṁ sāmānyaviśēṣavaditi dravyaguṇakarmaṇāmaviśēṣaḥ ॥8॥
      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
      dravyaguṇayōḥ sajātīyārambhakatvaṁ sādharmyam ॥9॥
      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 dravyāntaramārabhantē guṇāśca guṇāntaram ॥10॥
      From the substances originates variance in substances, and similarly, from qualities manifest variances in qualities.
    • Vaisesika Sūtra 1.1.11
      karma karmasādhyaṁ na vidyatē ॥11॥
      It does not appear that movement comes forth from movement.
    • Vaisesika Sūtra 1.1.12
      na dravyaṁ kāryaṁ kāraṇaṁ ca badhati ॥12॥
      The substance does not bind to the cause and its effect.
    • Vaisesika Sūtra 1.1.13
      ubhayathā guṇāḥ ॥13॥
      But both (movement and substance) have qualities.
    • Vaisesika Sūtra 1.1.14
      kāryavirōdhi karma ॥14॥
      Movement is opposed to effect.
    • Vaisesika Sūtra 1.1.15
      kriyāguṇavat samavāyikāraṇamiti dravyalakṣaṇam ॥15॥
      The characteristics of the substance are governed by movement possessed with qualities and its inherent causes.
    • Vaisesika Sūtra 1.1.16
      dravyāśrayyaguṇavān saṁyōgavibhāgēṣvakāraṇamanapēkṣa iti guṇalakṣaṇam ॥16॥
      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
      ēkadravyamaguṇaṁ saṁyōgavibhāgēṣvānapēkṣakāraṇamiti karmalakṣaṇam ॥17॥
      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
      dravyaguṇakarmaṇāṁ dravyaṁ kāraṇaṁ sāmānyam ॥18॥
      The substance is the general cause of substances, qualities, and movements.
    • Vaisesika Sūtra 1.1.19
      tathā guṇaḥ ॥19॥
      So are qualities.
    • Vaisesika Sūtra 1.1.20
      saṁyōgavibhāgavēgānāṁ karma samānam ॥20॥
      Movement is the generality of the speed of combination and disjunction.
    • Vaisesika Sūtra 1.1.21
      na dravyāṇāṁ karma ॥21॥
      Movement (karma) is not from the substances.
    • Vaisesika Sūtra 1.1.22
      vyatirēkāt ॥22॥
      Due to its difference from it.
    • Vaisesika Sūtra 1.1.23
      Effect of substance is the common generality among the substances.
    • Vaisesika Sūtra 1.1.24
      guṇavaidharmyānna karmaṇāṁ karma ॥24॥
      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
      dvitvaprabhr̥tayaḥ saṁkhyāḥ pr̥thaktvasaṁyōgavibhāgāśca ॥25॥
      From it comes separateness, multiplicity, individuality, combination, and disjunction as well.
    • Vaisesika Sūtra 1.1.26
      asamavāyātsāmānyakāryaṁ karma na vidyatē ॥26॥
      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
      saṁyōgānāṁ dravyam ॥27॥
      The substances are formed by conjunction.
    • Vaisesika Sūtra 1.1.28
      rūpāṇāṁ rūpam ॥28॥
      (Similarly), by (the conjunction of) forms, forms come about.
    • Vaisesika Sūtra 1.1.29
      gurutvaprayatnasaṁyōgānāmutkṣōpaṇam ॥29॥
      By the striving of gravity, 'conjunction' comes about.
    • Vaisesika Sūtra 1.1.30
      saṁyōgavibhāgāśca karmaṇām ॥30॥
      Combination and Disjunction comes about by action (karma).
    • Vaisesika Sūtra 1.1.31
      kāraṇasāmānyē dravyakarmaṇāṁ karmākāraṇamuktam ॥31॥
      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॥
    • Vaisesika Sūtra 2.2.35
      sampratipattibhāvācca ॥35॥
    • Vaisesika Sūtra 2.2.36
      saṁdigdhāḥ sati bahutve ॥36॥
    • Vaisesika Sūtra 2.2.37
      saṁkhyābhāvaḥ sāmānyataḥ ॥37॥
      ॥ iti dvitīyo'dhyāyaḥ dvitīyāhnikam samāptaṁ ॥



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    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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