2. Adhyaya 2 — Avirodha (Non-Conflict)

[ Sutra 1.01 ]

॥ अथ द्वितीयोऽध्यायः॥ ॐ स्मृत्यनवकाशदोषप्रसङ्ग इति चेन्नान्यस्मृत्यनवकाशदोषप्रसङ्गात् ॐ ॥ २.१.१॥

Word by Word: smṛti-anavakāśa-doṣaprasaṅgaḥ—There would result the defect of leaving no scope for certain Smritis; iti cet—if it be said; na—no; anyasmṛti-anavakāśa-doṣaprasaṅgāt—because there would result the defect of leaving no scope to some other Smritis.

— Translation by Swami Gambhirananda — If it be argued (that from the acceptance of Brahman as the cause of the universe) arises the defect of the (Samkhya) Smritis being left without any scope, then not so, for otherwise will arise the defect of other Smritis losing their scope.

— Translation by Swami Vireshwarananda — If it be said that (from the doctrine of Brahman being the cause of the world) there would result the defect of leaving no scope for certain Smirits, (we say) no; because (by the rejection of that doctrine) there would result the defect of leaving no scope for some other Smritis.

[ Sutra 1.02 ]

ॐ इतरेषां चानुपलब्धेः ॐ ॥ २.१.२॥

Word by Word: itareṣāṃ—Of the others; ca—and; anupalabdheḥ—there being no mention.

— Translation by Swami Gambhirananda — And (Pradhana is not the cause) since the others are not met with (in the Vedas and common experience).

— Translation by Swami Vireshwarananda — And there being no mention (in the scriptures) of the other entities, (i.e. the categories beside the Pradhana), (the Sankhya system cannot be authoritative).

[ Sutra 1.03 ]

ॐ एतेन योगः प्रत्युक्तः ॐ ॥ २.१.३॥

Word by Word: etena—By this; yogaḥ—the Yoga philosophy; pratyuktaḥ—is (also) refuted.

— Translation by Swami Gambhirananda — Hereby is refuted Yoga.

— Translation by Swami Vireshwarananda — By this the Yoga philosophy is (also) refuted.

[ Sutra 1.04 ]

ॐ न विलक्षणत्वादस्य तथात्वं च शब्दात् ॐ ॥ २.१.४॥

Word by Word: na—Not; vilakṣaṇatvāt—because of the contrary nature; asya—of this; tathātvaṃ—its being so; ca—and; śabdāt—from Sruti.

— Translation by Swami Gambhirananda — Brahman is not the cause of the universe owing to the dissimilarity in the nature of this universe; and the fact of being so is known from the Vedas.

— Translation by Swami Vireshwarananda — (Brahman is) not (the cause of the world) because this (world) is of a contrary nature (from Brahman); and its being so, (i. e. different from Brahman) (is known) from the scriptures.

[ Sutra 1.05 ]

ॐ दृश्यते तु ॐ ॥ २.१.५॥

Word by Word: abhimānivyapadeśaḥ—The reference (is) to the presiding deities; tu—but; viśeṣa-anugatibhyām—because of the special characterization and the fact of being so presided.

— Translation by Swami Gambhirananda — But this is only a reference to the presiding deities, because of the mention of distinction (between the sentient deities and the insentient organs and elements) and the inherence (of these deities in them).

— Translation by Swami Vireshwarananda — But the reference is to the presiding deities (of the organs) on account of the special characterization (as ‘deities’) and also from the fact of a deity so presiding (over the functions of an organ being approved by the Sruti in other texts).

[ Sutra 1.06 ]

ॐ अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम् ॐ ॥ २.१.६॥

[ Sutra 1.07 ]

ॐ दृश्यते च ॐ ॥ २.१.७॥

Word by Word: dṛśyate—Is seen; tu—but.

— Translation by Swami Gambhirananda — But it is seen.

— Translation by Swami Vireshwarananda — But it is seen.

[ Sutra 1.08 ]

पाठभेद दृश्यते तु ॐ असदिति चेन्न प्रतिषेधमात्रत्वात् ॐ ॥ २.१.८॥

Word by Word: asat—Non-existent; iti cet—if it be said; na—no; pratiṣedhamātratvāt—for it is merely a negation.

— Translation by Swami Gambhirananda — If it be said that the effect (in that case) is non-existent (before creation), then not so; for it is merely a negation (without any object to deny).

— Translation by Swami Vireshwarananda — If it be said (that- the world, the effect, would then he) non-existent (before creation), (we say) no, for it is merely a negation (without any basis).

[ Sutra 1.09 ]

ॐ अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॐ ॥ २.१.९॥

Word by Word: apītau—At the time of dissolution; tadvat—like that; prasaṅgāt—on account of the fact; asamañjasam—is absurd.

— Translation by Swami Gambhirananda — Since in dissolution there is the predicament of the cause becoming just like that effect, therefore this (theory that Brahman is the material cause) becomes incongruous.

— Translation by Swami Vireshwarananda — On account of the fact that at the time of dissolution (the cause becomes) like that (i. e., like the effect) (the doctrine of Brahman being the cause of the world) is absurd.

[ Sutra 1.10 ]

ॐ न तु दृष्टान्तभावात् ॐ ॥ २.१.१०॥

Word by Word: na—Not; tu—but; dṛṣṭānta-bhāvāt—on account of the existence of illustrations.

— Translation by Swami Gambhirananda — But that cannot be so on account of the existence of supporting illustration.

— Translation by Swami Vireshwarananda — But not (so) on account of the existence of illustrations.

[ Sutra 1.11 ]

ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.११॥

Word by Word: svapakṣa-doṣāt—Because of the objections to his own view; ca—and.

— Translation by Swami Gambhirananda — And because the defects cling to your own point of view.

— Translation by Swami Vireshwarananda — And because of the objections (cited) (being applicable) to his own (Sankhyan) view (also).

[ Sutra 1.12 ]

ॐ तर्काप्रतिष्ठानादपि अन्यथानुमेयमिति चेदेवमप्यनिर्मोक्षप्रसङ्गः ॐ ॥ २.१.१२॥

Word by Word: tarka-pratiṣṭhānāt—Because reasoning has no sure basis; api—also; anyathā—otherwise; anumeyam—should be inferred or reasoned; iti cet—if it be said; evam—so; api—even; anirmokṣa-prasaṅgaḥ—there will result the contingency of non-release.

— Translation by Swami Gambhirananda — If it be argued that although reasoning is inconclusive, still it has to be done in a different way, (so as to avoid this defect), then even so there will be no getting away from the defect.

— Translation by Swami Vireshwarananda — Also because reasoning has no sure basis (it cannot upset the conclusions of Vedanta). If it be said that it should be reasoned otherwise (so as to get over this defect), (we say) even so there will result the contingency of non-release (from this defect, with respect to the matter in question).

[ Sutra 1.13 ]

ॐ एतेन शिष्टापरिग्रहाऽपि व्याख्याताः ॐ ॥ २.१.१३॥

Word by Word: etena—By this; śiṣṭāparigrahāḥ—not accepted by the wise; api—also; vyākhyātāḥ—are explained.

— Translation by Swami Gambhirananda — Hereby are explained all the (other) theories that are not accepted by the wise.

— Translation by Swami Vireshwarananda — By this (i.e. by the arguments against the Sankhyas) (those other views) also not accepted by the wise (like Manu and others) are explained.

[ Sutra 1.14 ]

ॐ भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत् ॐ ॥ २.१.१४॥

Word by Word: bhoktrāpatteḥ—On account of turning into the enjoyer; avibhāgaḥ—non-distinction; cet—if it be said; syāt—may exist; lokavat—as is experienced in the world.

— Translation by Swami Gambhirananda — If it be argued that the distinction between the experiencer (of happiness and sorrow) and the things experienced will cease when the (experienced) objects turn into the experiencer, then we say that such a distinction can well exist as observed in common experience.

— Translation by Swami Vireshwarananda — If it be said (that if Brahman be the cause then) on account of (the objects of enjoyment) turning into the enjoyer, non-distinction (between enjoyer and things enjoyed would result), (we say, such distinction) may exist (all the same), as is experienced commonly in the world.

[ Sutra 1.15 ]

ॐ तदनन्यत्वमारम्भणशब्दादिभ्यः ॐ ॥ २.१.१५॥

Word by Word: tadananyatvam—Its non-difference; ārambhaṇa-śabdādibhyaḥ—from words like ‘origin’ etc.

— Translation by Swami Gambhirananda — There is non-difference of those cause and effect on account of the texts about origin etc.

— Translation by Swami Vireshwarananda — Its (of the effect) non-difference (from the cause results) from words like ‘origin’ etc.

[ Sutra 1.16 ]

ॐ भावे चोपलब्धेः ॐ ॥ २.१.१६॥

Word by Word: bhāve—On the existence; ca—and; upalabdheḥ—is experienced.

— Translation by Swami Gambhirananda — (Cause and effect are non-different) since the effect is perceived when the cause is there.

— Translation by Swami Vireshwarananda — And (because) on the existence (of the cause) is (the effect) experienced.

[ Sutra 1.17 ]

ॐ सत्त्वाच्चावरस्य ॐ ॥ २.१.१७॥

Word by Word: sattvāt—On account of (its) existing; ca—and; aparasya—of the posterior.

— Translation by Swami Gambhirananda — And (cause and effect are non-different) because the posterior one has (earlier) existence (in the cause).

— Translation by Swami Vireshwarananda — And on account of the posterior (i.e. the effect, which comes into being after the cause) existing (as the cause before creation).

[ Sutra 1.18 ]

ॐ असद्व्यपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषात् ॐ ॥ २.१.१८॥

Word by Word: asat-vyapadeśāt—On account of its being described as non-existent; na—not; iti cet—if it be said; na—no; dharmāntareṇa—by another characteristic; vākyaśeṣāt—from the latter part of the text.

— Translation by Swami Gambhirananda — If it be argued that the effect did not exist before creation, since it is declared (in the Upanishad) as “non-existent”, then we say, no, because from the complementary portion it is known that the word is used from the standpoint of a difference of characteristics.

— Translation by Swami Vireshwarananda — If it be said that on account of (the effect) being described as non-existent (before creation) (the conclusion of the previous Sutra is) not (true); (we say) not so, (it being described) by another characteristic (as is seen) from the latter part of the text.

[ Sutra 1.19 ]

ॐ युक्तेः शब्दान्तराच्च ॐ ॥ २.१.१९॥

Word by Word: yukteḥ—From reasoning; śabdāntarāt—from another Sruti text; ca—and.

— Translation by Swami Gambhirananda — (The pre-existence and non-difference of the effect are established) from reasoning and another Upanishadic text.

— Translation by Swami Vireshwarananda — From reasoning and another Sruti text (this relation between cause and effect is established).

[ Sutra 1.20 ]

ॐ पटवच्च ॐ ॥ २.१.२०॥

Word by Word: paṭavat—Like cloth; ca—and.

— Translation by Swami Gambhirananda — And the effect is non-different from the cause on the analogy of a piece of cloth.

— Translation by Swami Vireshwarananda — And like a piece of cloth.

[ Sutra 1.21 ]

ॐ यथा प्राणादिः ॐ ॥ २.१.२१॥

Word by Word: yathā—As; ca—and; prāṇādiḥ—in the case of Pranas.

— Translation by Swami Gambhirananda — And this is so just as in the case of the outgoing breath etc.

— Translation by Swami Vireshwarananda — And as in the case of the different Pranas.

[ Sutra 1.22 ]

ॐ इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः ॐ ॥ २.१.२२॥

Word by Word: itara-vyapadeśāt—On account of the other being stated (as non different from Brahman); dhita-akaraṇādi-doṣa-prasaktiḥ—defects of not doing what is beneficial and the like would arise.

— Translation by Swami Gambhirananda — Since the other (individual soul) is mentioned (as identical with Brahman), faults like not doing what is beneficial and so on will arise.

— Translation by Swami Vireshwarananda — On account of the other (the individual soul) being stated (as non-different from Brahman) there would arise (in Brahman) the defects of not doing what is beneficial and the like.

[ Sutra 1.23 ]

ॐ अधिकं तु भेदनिर्देशात् ॐ ॥ २.१.२३॥

Word by Word: adhikaṃ—Something more; tu—but; bheda-nirdeśāt—on account of the statement of difference.

— Translation by Swami Gambhirananda — But (Brahman is) greater (than the embodied being) on account of the declaration of the difference (between the two).

— Translation by Swami Vireshwarananda — But on account of the statement (in the Srutis) of difference (between the individual soul and Brahman) (Brahman the Creator is) something more (than the individual soul).

[ Sutra 1.24 ]

ॐ अश्मादिवच्च तदनुपपत्तिः ॐ ॥ २.१.२४॥

Word by Word: aśmādivat—Like stones etc.; ca—and; tadanupapattiḥ—its untenability.

— Translation by Swami Gambhirananda — On the analogy of stone etc., as also for other reasons, that (opponent’s view) is

— Translation by Swami Vireshwarananda — And because the case is similar to that of stones (produced from the same earth) etc., the objection is untenable.

[ Sutra 1.25 ]

ॐ उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि ॐ ॥ २.१.२५॥

Word by Word: upasaṃhāra-darśanāt—Because collection of accessories is seen; na—not; iti cet—if it be said; na—not; kṣīravat—like milk; hi—since.

— Translation by Swami Gambhirananda — If it be said that (Brahman) cannot be the cause, since one is noticed to procure materials (for the production of an object), then we say, no, for it is possible on the analogy of milk.

— Translation by Swami Vireshwarananda — If it be said (that Brahman without extraneous aids) cannot (be the cause of the world) because (an agent) is seen to collect materials (for any construction), (we say) no, since (it is) like milk (turning into curds).

[ Sutra 1.26 ]

ॐ देवादिवदपि लोके ॐ ॥ २.१.२६॥

Word by Word: devādivat—Like gods and others; api—even; loke—in the world.

— Translation by Swami Gambhirananda — Also (Brahman can create without extraneous help) like gods and others (as is seen) in this world.

— Translation by Swami Vireshwarananda — (The case of Brahman creating the world is) even like the gods and other beings in the world.

[ Sutra 1.27 ]

ॐ कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा ॐ ॥ २.१.२७॥

Word by Word: kṛtsna-prasaktiḥ—Possibility of the entire (Brahman being modified); niravayavatvaśabda-kopaḥ—violation of the scriptural statement that Brahman is withouit parts; vā—or.

— Translation by Swami Gambhirananda — (If Brahman changes into the world, then) there will arise the contingency of either wholesale transformation or the violation of the texts about partlessness.

— Translation by Swami Vireshwarananda — (Brahman’s being the cause of the world involves) either the possibility of the entire (Brahman being modified) or the violation of the scriptural statement that Brahman is without parts.

[ Sutra 1.28 ]

ॐ श्रुतेस्तु शब्दमूलत्वात् ॐ ॥ २.१.२८॥

Word by Word: śruteḥ—On account of scriptural texts; tu—but; śabdamūlatvāt—on account of being based on the scripture.

— Translation by Swami Gambhirananda — But (this has to be accepted) on the authority of the Upanishad, for Brahman is known from the Upanishads alone.

— Translation by Swami Vireshwarananda — But (it cannot be like that) on account of scriptural texts (supporting both the apparently contradictory views) and on account of (Brahman) being based on the scripture only.

[ Sutra 1.29 ]

ॐ आत्मनि चैवं विचित्राश्च हि ॐ ॥ २.१.२९॥

Word by Word: ātmani—In the individual soul; ca—and; evaṃ—thus; vicitrāḥ—diverse; ca—also; hi—because.

— Translation by Swami Gambhirananda — Because it occurs thus in the case of the individual soul as well and creation of diverse kinds occur in the cases of gods and others.

— Translation by Swami Vireshwarananda — And because in the individual soul also (as in the case of magicians etc.) diverse (creation exists). Similarly (with Brahman).

[ Sutra 1.30 ]

ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.३०॥

Word by Word: svapakṣa-doṣāt—On account of the opponent’s view being subject to these very objections; ca—and.

— Translation by Swami Gambhirananda — And because the opponent’s own point of view is equally vitiated.

— Translation by Swami Vireshwarananda — And on account of the opponent’s own view being subject to these very objections.

[ Sutra 1.31 ]

ॐ सर्वोपेता च तद्दर्शनात् ॐ ॥ २.१.३१॥

Word by Word: sarvopetā—Endowed with all; ca—and; tat-darśanāt—because it is seen.

— Translation by Swami Gambhirananda — Moreover (the Deity is) possessed of all (powers), it having been revealed thus (in the Upanishads).

— Translation by Swami Vireshwarananda — And (Brahman is) endowed with all (powers), because it is seen (from the scriptures).

[ Sutra 1.32 ]

ॐ विकरणत्वान्नेतिचेत्तदुक्तम् ॐ ॥ २.१.३२॥

Word by Word: vikaraṇatvāt—Because devoid of organs; na—not; iti cet—if it be said; tat—that; uktam—has been explained.

— Translation by Swami Gambhirananda — If it be argued that (Brahman cannot act) on account of absence of organs, that was answered earlier.

— Translation by Swami Vireshwarananda — If it be said that because (Brahman) is devoid of organs (it is) not (able to create, tnough endowed with powers), (we say) this has (already) been explained.

[ Sutra 1.33 ]

ॐ न प्रयोजनत्त्वात् ॐ ॥ २.१.३३॥

Word by Word: na—Not; prayojanavattvāt—on account of having motive.

— Translation by Swami Gambhirananda — (Brahman is) not the cause, owing to the need of some motive (for creation).

— Translation by Swami Vireshwarananda — (Brahman is) not (the creator of the world) on account of (every activity) having a motive.

[ Sutra 1.34 ]

ॐ लोकवत्तु लीलाकैवल्यम् ॐ ॥ २.१.३४॥

Word by Word: lokavat—As is seen in the world; tu—but; līlākaivalyam—mere pastime.

— Translation by Swami Gambhirananda — But (creation for Brahman is) a mere pastime like what is seen in the world.

— Translation by Swami Vireshwarananda — But (Brahman’s creative activity) is mere pastime, as is seen in the world.

[ Sutra 1.35 ]

ॐ वैष्यम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति ॐ ॥ २.१.३५॥

Word by Word: aiṣamyanairghṛṇye—Partiality and cruelty; na—not; sāpekṣatvāt—on account of Its taking into consideration (other reasons); tathā—so; hi—because; darśayati—declares.

— Translation by Swami Gambhirananda — No partiality and cruelty (can be charged against God) because of (His) taking other factors into consideration. For so the Vedas show.

— Translation by Swami Vireshwarananda — Partiality and cruelty cannot (be attributed to Brahman) on account of Its taking into consideration (other reasons in that matter), because (the scripture) declares (it to be) so.

[ Sutra 1.36 ]

ॐ कर्माविभागादिति चेन्नानादित्वात् ॐ ॥ २.१.३६॥

Word by Word: na—not; karmāvibhāgāt—for want of distinction in work; iti cet—if it be said; na—no; anāditvāt—because of (the world) being without a beginning.

— Translation by Swami Gambhirananda — If it be argued that it is not possible (to take Karma – merit and demerit – into consideration in the beginning), since the fruits of work remain still undifferentiated, then we say, no, since the transmigratory state has no beginning.

— Translation by Swami Vireshwarananda — If it be said (that is) not (possible) for want of any distinction in work (before creation), (we say) no, because of (the world) being without a beginning.

[ Sutra 1.37 ]

ॐ उपपद्यते चाप्युपलभ्यते च ॐ ॥ २.१.३७॥

Word by Word: upapadyate—Is reasonable; ca—and; api—and; upalabhyate—is seen; ca—also.

— Translation by Swami Gambhirananda — Moreover, this is logical and (so) it is met with (in the scriptures).

— Translation by Swami Vireshwarananda — And (that the world is without a beginning) is reasonable and is also seen (from the scriptures).

[ Sutra 1.38 ]

ॐ सर्वधर्मोपपत्तेश्च ॐ ॥ २.१.३८॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य प्रथमः पादः समाप्तः

Word by Word: sarva-dharma-upapatteḥ—From the possibility of all attributes; ca—and.

— Translation by Swami Gambhirananda — And Brahman is the cause on account of the propriety of all the Characteristics (of a cause in It).

— Translation by Swami Vireshwarananda — And because all attributes (required for the creation of the world) are possible (only in Brahman, It is the cause of the world).

[ Sutra 2.01 ]

ॐ रचनानुपपत्तेश्च नानुमानम् ॐ ॥ २.२.१॥

Word by Word: racanānupapatteḥ—Because of the impossibility of design; ca—and; na—not; anumānam—that which is inferred.

— Translation by Swami Gambhirananda — The inferred one (Pradhana) is not (the cause) owing to the impossibility of explaining the design, as also for other reasons.

— Translation by Swami Vireshwarananda — And that which is inferred (viz. the Pradhana of the Sankhyas can) not (be the First Cause) because (in that case it is) not possible (to account for the) design (found in the creation).

[ Sutra 2.02 ]

ॐ प्रवृत्तेश्च ॐ ॥ २.२.२॥

Word by Word: pravṛtteḥ—Of a tendency; ca—and.

— Translation by Swami Gambhirananda — And the inferred (Pradhana) cannot be the cause, since the tendency to create (cannot logically arise in it).

— Translation by Swami Vireshwarananda — And on account of (the impossibility of such) a tendency (to create).

[ Sutra 2.03 ]

ॐ पयोऽम्बुवच्चेत्तत्रापि ॐ ॥ २.२.३॥

Word by Word: payo'mbuvat—Like milk and water; cet—if it be said; tatra—there; api—even.

— Translation by Swami Gambhirananda — If it be claimed (that Pradhana acts spontaneously) like milk and water, then even there (intelligence is the guide).

— Translation by Swami Vireshwarananda — If it be said (that the Pradhana spontaneously undergoes modification) like (the flowing of) milk and water, (we say that) even there (it is due to intelligence).

[ Sutra 2.04 ]

ॐ व्यतिरेकानवस्थितेश्चानपेक्षत्वात् ॐ ॥ २.२.४॥

Word by Word: vyatirekānavasthiteḥ—There being no extraneous agency besides it; ca—and; anapekṣatvāt—because it is not dependent.

— Translation by Swami Gambhirananda — And (Pradhana is not the cause) since (nothing extraneous to it exists, so that) it has nothing to rely on (for impulsion to or stoppage from action).

— Translation by Swami Vireshwarananda — And because (the Pradhana) is not dependent (on anything), there being no extraneous agency besides it, (its activity and non-activity cannot be explained).

[ Sutra 2.05 ]

ॐ अन्यत्राभावाच्च न तृणादिवत् ॐ ॥ २.२.५॥

Word by Word: anyatra—Elsewhere; abhāvāt—because of its absence; ca—and; na—not; tṛṇādivat—even as grass etc.

— Translation by Swami Gambhirananda — . And Pradhana cannot change (automatically) like grass etc., (into milk in a cow) for such a change does not occur elsewhere (e.g. in a bull).

— Translation by Swami Vireshwarananda — And (it can) not (be said that the Pradhana undergoes modification spontaneously) even as grass etc. (turn into milk) ; because of its absence elsewhere (than in the female mammals).

[ Sutra 2.06 ]

ॐ अभ्युपगमेऽप्यर्थाभावात् ॐ ॥ २.२.६॥

Word by Word: abhyupagame—Accepting; api—even; arthābhāvāt—because of the absence of any purpose.

— Translation by Swami Gambhirananda — Even if (spontaneous modification of Pradhana be) accepted, still (Pradhana will not be the cause) because of the absence of any purpose.

— Translation by Swami Vireshwarananda — Even accepting (the Sankhyan position with regard to the spontaneous modification of the Pradhana, it cannot be the First Cause) because of the absence of any purpose.

[ Sutra 2.07 ]

ॐ पुरुषाश्मवदितिचेत्तथापि ॐ ॥ २.२.७॥

Word by Word: puruṣa-aśma-vat—Even as a person or a magnet; iti cet—if it be said; tathāpi—even then.

— Translation by Swami Gambhirananda — If it be argued that like a (lame) man (riding on a blind man) or a lodestone (moving iron), (the soul can stimulate Pradhana), even then (the defect will persist).

— Translation by Swami Vireshwarananda — If it, be said (that the Purusha can direct the Pradhana) even as a (crippled) person (can direct a blind man), or a magnet (the iron filings), even then (the difficulty cannot be surmounted).

[ Sutra 2.08 ]

ॐ अङ्गित्वानुपपत्तेः ॐ ॥ २.२.८॥

Word by Word: aṅgitva-anupapatteḥ—Owing to the impossibility of the relation of principal (and subordinate); ca—and.

— Translation by Swami Gambhirananda — Besides, Pradhana cannot act on account of the impossibility of (the existence of) any relationship of the principal and its subordinates (among the gunas constituting Pradhana).

— Translation by Swami Vireshwarananda — And because the relation of principal (and subordinate) is impossible (among the Gunas, the Pradhana cannot be active).

[ Sutra 2.09 ]

ॐ अन्यथानुमितौ च ज्ञशक्तिवियोगात् ॐ ॥ २.२.९॥

Word by Word: anyathā—Otherwise; anumitau—if it be inferred; ca—even; jñaśakti-viyogāt—owing to the absence of the power of intelligence.

— Translation by Swami Gambhirananda — And even if the inference be pursued otherwise (still the defect will persist) owing to the absence of the power of intelligence (in Pradhana).

— Translation by Swami Vireshwarananda — Even if it be inferred otherwise, owing to the absence of the power of intelligence (the other objections to the Pradhana being the First Cause remain).

[ Sutra 2.10 ]

ॐ विप्रतिषेधाच्चासमञ्जसम् ॐ ॥ २.२.१०॥

Word by Word: vipratiṣedhāt—Because of contradictions; ca—also; asamañjasam—inconsistent.

— Translation by Swami Gambhirananda — And (the Samkhya doctrine is) incoherent because of the contradictions involved.

— Translation by Swami Vireshwarananda — Also because of contradictions (the Sankhyan theory) is inconsistent.

[ Sutra 2.11 ]

ॐ महद्दीर्घवद्धा ह्रस्वपरिमण्डलाभ्याम् ॐ ॥ २.२.११॥

Word by Word: mahat-dīrgha-vat—Even as the great and logn; va—or; hrasvaparimaṇḍalābhyām—from the short and the infinitesimal.

— Translation by Swami Gambhirananda — Rather (the universe may originate from Brahman) even as the great and long (triads etc.,) originate from the short (dyad) or the inextensive (atom).

— Translation by Swami Vireshwarananda — (The world may originate from Brahman) even as the great and long (triad etc.) originate from the short (and the minute dyad) or (this kind of dyad) from the infinitesimal (atom).

[ Sutra 2.12 ]

ॐ उभयथापि न कर्मातस्तदभावः ॐ ॥ २.२.१२॥

Word by Word: ubhayathāpi—In either case; na—is not; karma—activity; ataḥ—therefore; tat-abhāvaḥ—negation of that.

— Translation by Swami Gambhirananda — (Whether adrista leads the atoms or conjunction helps them), in either case no action is possible and hence there can be no creation or dissolution.

— Translation by Swami Vireshwarananda — In either case (viz. the Adrishta, the unseen principle, inhering either in the atoms or in the soul) the activity (of the atoms) is not (possible) ; therefore the negation of that (viz. of creation through the combination of atoms).

[ Sutra 2.13 ]

ॐ समवायाभ्युपगमाच्च साम्यादनवस्थितेः ॐ ॥ २.२.१३॥

Word by Word: samavāya-abhyupagamat—Samavaya being admitted; ca—also; sāmyāt—equality of reasoning; anavasthiteḥ—‘regressus in infinitum’ would result.

— Translation by Swami Gambhirananda — And (there can be no creation or dissolution) by reason of assuming inherence, for this leads to an infinite regress on a parity of reasoning.

— Translation by Swami Vireshwarananda — (the Vaiseshika theory is untenable) also (because if involves) a regressus in infinitum on similar reasoning, since it accepts Samavaya.

[ Sutra 2.14 ]

ॐ नित्यमेव च भावात् ॐ ॥ २.२.१४॥

Word by Word: nityam-eva—Permanently; ca—and; bhāvāt—because existing.

— Translation by Swami Gambhirananda — (The atomic theory is inadmissible) for the further reason of (activity etc.,) persisting eternally.

— Translation by Swami Vireshwarananda — And because of the permanent existence (of the tendency to act or otherwise of the atoms, the atomic theory is inadmissible).

[ Sutra 2.15 ]

ॐ रूपादिमत्त्वाच्च विपर्ययो दर्शनात् ॐ ॥ २.२.१५॥

Word by Word: rūpādimattvāt—On account of possessing colour etc. ca—and; viparyayaḥ—the opposite; darśanāt—because it is seen.

— Translation by Swami Gambhirananda — And on account of the possession of colour etc., there will be a reversal (of the nature of the atoms), for this accords with experience.

— Translation by Swami Vireshwarananda — And on account of (the atoms) possessing colour etc., the opposite (of what the Vaiseshikas hold would be true), because it is seen.

[ Sutra 2.16 ]

ॐ उभयथा च दोषात् ॐ ॥ २.२.१६॥

Word by Word: ubhayathā—In either case; ca—and; doṣāt—because of.

— Translation by Swami Gambhirananda — And (the atomic theory is untenable) because it is defective from either point of view.

— Translation by Swami Vireshwarananda — And because of defects in either case (the atomic theory is untenable).

[ Sutra 2.17 ]

ॐ अपरिग्रहाच्चात्यन्तमनपेक्षा ॐ ॥ २.२.१७॥

Word by Word: aparigrahāt—Because it is not accepted; ca—and; atyantam—completely; anapekṣā—to be rejected.

— Translation by Swami Gambhirananda — This (theory of atom as the cause) is to be entirely ignored, since it is not accepted (by the worthy).

— Translation by Swami Vireshwarananda — And because (the atomic theory) is not accepted (by any authoritative persons like Manu and others) it is to be completely rejected.

[ Sutra 2.18 ]

ॐ समुदायोभयहेतुकेऽपि तदप्राप्तिः ॐ ॥ २.२.१८॥

Word by Word: samudāye—The aggregate; ubhaya-hetuke—having for its cause the two; api—even; tat-aprāptiḥ—it will not take place.

— Translation by Swami Gambhirananda — 18. Even if the integration be supposed to arise from either of the causes, that will not be achieved.

— Translation by Swami Vireshwarananda — Even if the (two kinds of) aggregates proceed from their two causes, there would result the non-formation (of the two aggregates).

[ Sutra 2.19 ]

ॐ इतरेतरप्रत्ययत्वादिति चेन्नौत्पत्तिमात्रनिमित्तत्वात् ॐ ॥ २.२.१९॥

Word by Word: itaretara-pratyayatvāt—Because of successive causality; iti cet—if it be said; na—no; utpatta-mātra-nimittatvāt—because they are merely the efficient cause of the origin.

— Translation by Swami Gambhirananda — If it be argued that a combination becomes possible since (nescience and the rest) can be the causes of one another (in a successive series), then we say, no, (for nescience etc.,) can each merely be the cause of origin of another just succeeding.

— Translation by Swami Vireshwarananda — If it be said (that the formation of aggregates is possible) because of the successive causality (of Nescience etc. in the Bauddha series), (we say), no, because they are merely the efficient cause of the origin (of the immediately subsequent thing in the series, and not of the aggregation).

[ Sutra 2.20 ]

ॐ उत्तरोत्पादे च पूर्वनिरोधात् ॐ ॥ २.२.२०॥

Word by Word: uttarotpāde—At the time of the production of the subsequent thing; ca—and; purva-nirodhāt—because the antecedent one has ceased to exist.

— Translation by Swami Gambhirananda — And because the earlier is negated when the later emerges, (therefore nescience and the rest cannot each be the cause of the next in the series).

— Translation by Swami Vireshwarananda — And because at the time of the production of the subsequent thing (even in the series of successive causality) the antecedent thing has already ceased to exist, (it cannot be the cause of the subsequent thing).

[ Sutra 2.21 ]

ॐ असति प्रतिज्ञोपरोधो यौगपद्यमन्यथा ॐ ॥ २.२.२१॥

Word by Word: asati—If non-existence (of cause) be assumed; pratijña-uparodhaḥ—contradiction of the proposition; yaugapadyam—simultaneity; anyathā—otherwise.

— Translation by Swami Gambhirananda — (If it be contended that the effect arises) even when there is no cause, then your assertion (of causation) will be stultified; else (if you contend that the entity of the earlier moment continues till the entity of the later moment emerges), the cause and effect will exist simultaneously.

— Translation by Swami Vireshwarananda — If non-existence (of cause) be assumed, (the effects being produced in spite of it) (there will result) contradiction of their (Bauddhas’) proposition. Otherwise (there would result) simultaneity (of cause and effect).

[ Sutra 2.22 ]

ॐ प्रतिसङ्ख्याप्रतिसङ्ख्यानिरोधाप्राप्तिः अविच्छेदात् ॐ ॥ २.२.२२॥

Word by Word: pratisaṃkhyā (nirodha)-apratisaṃkhyānirodha-aprāptiḥ—Conscious destruction and unconscious destruction would be impossible; avicchedāt—owing to non-interruption.

— Translation by Swami Gambhirananda — Neither pratisamkhya-nirodha (artificial annihilation) nor an apratisamkhya-nirodha (natural annihilation) is possible, for there can be no cessation (either of the current or of the individuals forming the current).

— Translation by Swami Vireshwarananda — Conscious and unconscious destruction would be impossible owing to non-interruption.

[ Sutra 2.23 ]

ॐ उभयथा च दोषात् ॐ ॥ २.२.२३॥

Word by Word: ubhayathā—In either case; ca—and; doṣāt—because of objections.

— Translation by Swami Gambhirananda — And (the Buddhist view is untenable) owing to defect arising from either point of view.

— Translation by Swami Vireshwarananda — And in either case (i.e. whether Nescience with its offshoots meets with conscious or unconscious destruction resulting in final release) because of the objections (that arise, the Bauddha position is untenable).

[ Sutra 2.24 ]

ॐ आकाशे चाविशेषात् ॐ ॥ २.२.२४॥

Word by Word: ākāśe—In the case of Akasa (space); ca—also; aviśeṣāt—there being no difference.

— Translation by Swami Gambhirananda — And (non-existence cannot be asserted) in the case of Akasa on account of the absence of (its) dissimilarity (with destruction).

— Translation by Swami Vireshwarananda — The case of Akasa also not being different (from the twofold destruction, it also cannot be a non-entity).

[ Sutra 2.25 ]

ॐ अनुस्मृतेश्च ॐ ॥ २.२.२५॥

Word by Word: anusmṛteḥ—On account of memory; ca—and.

— Translation by Swami Gambhirananda — And (a permanent soul has to be admitted) because of the fact of remembrance (ie., memory).

— Translation by Swami Vireshwarananda — And on account of memory (the permanency of the experiencer has to be recognized).

[ Sutra 2.26 ]

ॐ नासतोऽदृष्टत्वात् ॐ ॥ २.२.२६॥

Word by Word: na-Not; asataḥ—from non-existence; dṛṣṭatvāt—because this is not seen.

— Translation by Swami Gambhirananda — Something does not come out of nothing, for this does not accord with experience.

— Translation by Swami Vireshwarananda — (Existence does) not (result) from non-existence, because this is not seen.

[ Sutra 2.27 ]

ॐ उदासीनानामपि चैवं सिद्धिः ॐ ॥ २.२.२७॥

Word by Word: udāsīnānām—Of the effortless; api—even; ca—and; evam—thus; siddhiḥ—attainment of the goal.

— Translation by Swami Gambhirananda — And (if something can come out of nothing, then) on the same ground, success should come even to the indifferent people.

— Translation by Swami Vireshwarananda — And thus (if existence should spring from non-existence, there would result) the attainment of the goal even by the effortless.

[ Sutra 2.28 ]

ॐ नाभाव उपलब्धेः ॐ ॥ २.२.२८॥

Word by Word: na—not; abhāvaḥ—non-existence; upalabdheḥ—on account of their being experienced.

— Translation by Swami Gambhirananda — (External objects are) not non-existent, for they are perceived.

— Translation by Swami Vireshwarananda — Non-existence (of things external) is not (true), on account of their being experienced.

[ Sutra 2.29 ]

ॐ वैधर्म्याच्च न स्वप्नादिवत् ॐ ॥ २.२.२९॥

Word by Word: vaidharmyāt—Owing to the difference of nature; ca—and; na—is not; svapnādivat—like dreams etc.

— Translation by Swami Gambhirananda — And because of the difference of nature (the waking state is) not (false) like dream etc.

— Translation by Swami Vireshwarananda — And owing to the difference of nature (in consciousness between the waking and the dream state, the experience of the waking state) is not like dreams etc.

[ Sutra 2.30 ]

ॐ न भावोऽनुपलब्धेः ॐ ॥ २.२.३०॥

Word by Word: na—Is not; bhāvaḥ—existence; anupalabdheḥ—because (external things) are not experienced.

— Translation by Swami Gambhirananda — (Tendencies) can have no existence since (according to you) external things are not perceived.

— Translation by Swami Vireshwarananda — The existence (of Samskaras) is not (possible according to the Bauddhas), because (external things) are not experienced.

[ Sutra 2.31 ]

ॐ क्षणिकत्वाच्च ॐ ॥ २.२.३१॥

Word by Word: Kṣaṇikatvāt—On account of the momentariness; ca—and.

— Translation by Swami Gambhirananda — And (the ego-consciousness cannot be the abode), for it is momentary.

— Translation by Swami Vireshwarananda — And on account of the momentariness (of the ego-consciousness it cannot be the abode of the Samskaras).

[ Sutra 2.32 ]

ॐ सर्वथानुपपत्तेश्च ॐ ॥ २.२.३२॥

Word by Word: sarvathā—In every way; nupapatteḥ—being illogical; ca—and.

— Translation by Swami Gambhirananda — Besides (this view stands condemned), it being untenable from every point of view.

— Translation by Swami Vireshwarananda — And (as the Bauddha system is) illogical in every way (it cannot be accepted).

[ Sutra 2.33 ]

ॐ नैकस्मिन्नसम्भवात् ॐ ॥ २.२.३३॥

Word by Word: na—not; ekasmin—in one; asaṃbhavāt—on account of the impossibility.

— Translation by Swami Gambhirananda — (The Jaina view is) not right since the presence (of contradictory attributes) in one and the same thing is impossible.

— Translation by Swami Vireshwarananda — On account of the impossibility (of contrary attributes) in one and the same thing (the Jaina doctrine is) not (true).

[ Sutra 2.34 ]

ॐ एवं चात्माकार्त्स्न्यम् ॐ ॥ २.२.३४॥

Word by Word: evam—In the same way; ca—and; atmā-akārtsnyam—non-universality of the soul.

— Translation by Swami Gambhirananda — Similarly also (arises the defect of) the soul having no all-pervasiveness (or having only a medium dimension).

— Translation by Swami Vireshwarananda — And in the same way (there would arise) the non-universality of the soul.

[ Sutra 2.35 ]

ॐ न च पर्यायादप्यविरोधः विकारादिभ्यः ॐ ॥ २.२.३५॥

Word by Word: na ca—Nor; paryāyāt—in turn; api—even; avirodhaḥ—consistency; vikārādibhyaḥ—on account of change etc.

— Translation by Swami Gambhirananda — And the contradiction cannot be avoided even by an assumption of sequence (in the increase and decrease of parts), for still there will be the defects of mutability etc.

— Translation by Swami Vireshwarananda — Nor (can) consistency (be gained) even (if the soul is assumed to take on and discard parts) in turn (to suit different bodies), on account of the change etc. (of the soul in that case).

[ Sutra 2.36 ]

ॐ अन्त्यावस्थितेश्चोभयनित्यत्वादविशेषत् ॐ ॥ २.२.३६॥

Word by Word: antya-avasthiteḥ—Because of the permanency (of the size) at the end; ca—and; ubhaya-nityatvāt—there follows the permanency of the two; aviśeṣaḥ—there is no difference.

— Translation by Swami Gambhirananda — The ultimate size attainable (by the soul) being permanent, the other two sizes also must be so; and hence there will be no distinction (among the sizes).

— Translation by Swami Vireshwarananda — And because of the permanency (of the size of the soul) at the end (i.e. on release) there follows the permanency of the two (preceding sizes, viz. those at the beginning and middle), (hence) there is no difference (as to the size of the soul at any time).

[ Sutra 2.37 ]

ॐ पत्युरसामञ्जस्यात् ॐ ॥ २.२.३७॥

Word by Word: patyuḥ—The Lord’s; asāmañjasyāt—on account of inconsistency.

— Translation by Swami Gambhirananda — For the Lord there can be no creatorship, for that leads to incongruity

— Translation by Swami Vireshwarananda — The Lord's (being merely the efficient cause of the world cannot hold good) on account of the inconsistency (of that doctrine).

[ Sutra 2.38 ]

ॐ संबन्धानुपपत्तेश्च ॐ ॥ २.२.३८॥

Word by Word: saṃbandha-anupapatteḥ—Because relation is not possible; ca—and.

— Translation by Swami Gambhirananda — And (the incongruity arises) because of the impossibility of a relationship.

— Translation by Swami Vireshwarananda — And because relation (between the Lord and the Pradhana or the souls) is not possible.

[ Sutra 2.39 ]

ॐ अधिष्ठानानुपपत्तेश्च ॐ ॥ २.२.३९॥

Word by Word: adhiṣṭhāna-anupapatteḥ—Rulership being impossible; ca—and.

— Translation by Swami Gambhirananda — And (the position is untenable) because of the impossibility of (Nature) coming under (His) direction. (Or) And (God cannot be proved), since no physical support (adhisthana) is possible for Him.

— Translation by Swami Vireshwarananda — And on account of the rulership (of the Lord) being impossible.

[ Sutra 2.40 ]

ॐ करणवच्चेन्न भोगादिभ्यः ॐ ॥ २.२.४०॥

Word by Word: karaṇavat—As the senses; cet—if it be said; na—no; bhogādibhyaḥ—because of enjoyment etc.

— Translation by Swami Gambhirananda — Should it be argued that God will direct Nature like (a man directing) the organs, then it cannot be so, for that will result in God’s having experiences (of happiness, sorrow etc.). (Or) If a body, equipped with sense-organs, be assumed for God, (we say that) this is not possible; because of (consequent) experiences etc.

— Translation by Swami Vireshwarananda — If it be said (that the Lord rules the Pradhana etc.) even as (the Jiva rules) the senses (which are also not perceived), (we say) no, because of the enjoyment etc.

[ Sutra 2.41 ]

ॐ अन्तवत्त्वमसर्वज्ञता वा ॐ ॥ २.२.४१॥

Word by Word: antavattvam-Subject to destruction; asarvajñatā—non-omnis; vā—or.

— Translation by Swami Gambhirananda — God will be subject to finitude or loss of omniscience.

— Translation by Swami Vireshwarananda — (There would result from their, doctrine the Lord’s) being subject to destruction or (His) non-omniscience.

[ Sutra 2.42 ]

ॐ उत्पत्त्यसम्भवात् ॐ ॥ २.२.४२॥

Word by Word: utpatti-asaṃbhavāt—Owing to the impossibility of origination.

— Translation by Swami Gambhirananda — (The Bhagavata view that Samkarsana and others originate successively from Vasudeva and others is wrong), since any origin (for the soul) is impossible.

— Translation by Swami Vireshwarananda — The origination (of the individual soul from the Lord) being impossible (the Pancharatra doctrine is untenable).

[ Sutra 2.43 ]

ॐ न च कर्तुः करणम् ॐ ॥ २.२.४३॥

Word by Word: na ca—Nor; kartuḥ— from the agent; karaṇam—the instrument.

— Translation by Swami Gambhirananda — And (this view is wrong because) an implement cannot originate from its agent (who wields it).

— Translation by Swami Vireshwarananda — Nor (is it seen that) the instrument (is produced) from the agent.

[ Sutra 2.44 ]

ॐ विज्ञानादिभावे वा तदप्रतिषेधः ॐ ॥ २.२.४४॥

Word by Word: vijñānādibhāve—If intelligence etc. exist; vā—or; tat-apratiṣedhaḥ—no warding off of that.

— Translation by Swami Gambhirananda — Alternatively even if (it be assumed that Vasudeva and others are) possessed of knowledge, (majesty etc.,), still the defect cannot be remedied.

— Translation by Swami Vireshwarananda — Or if the (four Vyuhas are said to) possess intelligence etc., yet there is no warding off of that (viz. the objection raised in Sutra 42).

[ Sutra 2.45 ]

ॐ विप्रतिषेधाच्च ॐ ॥ २.२.४५॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य द्वितीयः पादः समाप्तः

Word by Word: vipratiṣedhāt—Because of contradictions; ca—and;

— Translation by Swami Gambhirananda — Besides, (in this scripture) many contradictions are met with and it runs counter to the Vedas.

— Translation by Swami Vireshwarananda — And because of contradictions (the Bhagavata view is untenable).

[ Sutra 3.01 ]

ॐ न वियदश्रुतेः ॐ ॥ २.३.१॥

Word by Word: na—Not; viyat—Akasa; aśruteḥ—(as it is) not so stated by the Sruti.

— Translation by Swami Gambhirananda — Space is not (a created thing), since this is not heard of in (some of) the Upanishads.

— Translation by Swami Vireshwarananda — Akasa (is) not (created), (as it is) not so stated by the Sruti.

[ Sutra 3.02 ]

ॐ अस्ति तु ॐ ॥ २.३.२॥

Word by Word: asti—There is; tu—but.

— Translation by Swami Gambhirananda — But there is (a mention of the origin of space).

— Translation by Swami Vireshwarananda — But there is (a Sruti text which states that Akasa is created).

[ Sutra 3.03 ]

ॐ गौण्यसम्भवात् ॐ ॥ २.३.३॥

Word by Word: gauṇī—Used in a secondary sense; asaṃbhavāt—on account of the impossibility.

— Translation by Swami Gambhirananda — (The Upanishadic passage about creation of space has) a secondary sense, for real creation is impossible.

— Translation by Swami Vireshwarananda — (The Sruti text dealing with the origin of Akasa) is to be taken in a secondary sense, on account of the impossibility (of Akasa being created).

[ Sutra 3.04 ]

ॐ शब्दाच्च ॐ ॥ २.३.४॥

Word by Word: śabdāt—From the Sruti texts; ca—also.

— Translation by Swami Gambhirananda — And (this is borne out) by Vedic texts.

— Translation by Swami Vireshwarananda — Also from the Sruti texts (we find that Akasa is eternal).

[ Sutra 3.05 ]

ॐ स्याच्चैकस्य ब्रह्मशब्दवत् ॐ ॥ २.३.५॥

Word by Word: syāt—Is possible; ca—and; ekasya—of the same (word ‘sprang’); brahmaśabdavat—like the word ‘Brahman’.

— Translation by Swami Gambhirananda — And it is possible for the same word (“originated”) to have (primary and secondary senses) like the word Brahman.

— Translation by Swami Vireshwarananda — It is possible that the same word (‘sprang’ be used in a primary) and (secondary sense) like the word ‘Brahman’.

[ Sutra 3.06 ]

ॐ प्रतिज्ञाहानिरव्यतिरेकाच्छब्देभ्यः ॐ ॥ २.३.६॥

Word by Word: pratijñā-ahāniḥ—Non-abandonment of proposition; avyatirekāt—from non-distinction; śabdebhyaḥ—from the Srutis.

— Translation by Swami Gambhirananda — The (Vedic) assertion (that “all things become known when the one is known”) can remain unaffected only if all the effects are non-different from Brahman; and this is confirmed by Vedic texts.

— Translation by Swami Vireshwarananda — The non-abandonment of the proposition (viz. by the knowledge of one everything else becomes known, can result only) from the non-distinction (of the entire world from Brahman). From the Sruti texts (which declare the non-difference of the cause and its effects, this proposition is established).

[ Sutra 3.07 ]

ॐ यावद्विकारं तु विभागो लोकवत् ॐ ॥ २.३.७॥

Word by Word: yāvat-vikāraṃ—Extending to all effects whatsoever; tu—but; vibhāgaḥ—separateness; lokavat—as in the world.

— Translation by Swami Gambhirananda — But (space is a product); for separateness persists wherever there is an effect, as it is seen in the world.

— Translation by Swami Vireshwarananda — But in all effects whatsoever (there is) separateness, as (is seen) in the world.

[ Sutra 3.08 ]

ॐ एतेन मातरिश्वा व्याख्यातः ॐ ॥ २.३.८॥

Word by Word: etena—By this; mātariśvā—air; vyākhyātaḥ—is explained.

— Translation by Swami Gambhirananda — Hereby is explained air.

— Translation by Swami Vireshwarananda — By this (i.e. the foregoing explanation about Akasa) (the fact of) air (also being an effect) is explained.

[ Sutra 3.09 ]

ॐ असम्भवस्तु सतोऽनुपपत्तेः ॐ ॥ २.३.९॥

Word by Word: asaṃbhavaḥ—There can be no origin; tu—but; sataḥ—of the Sat (That which is); anupapatteḥ—as it does not stand to reason.

— Translation by Swami Gambhirananda — But (origin) for Existence (Brahman) is impossible on account of illogicality.

— Translation by Swami Vireshwarananda — But there can be no origin of the Sat (That which is i.e. Brahman), as it does not stand to reason.

[ Sutra 3.10 ]

ॐ तेजोऽतस्तथा ह्याह ॐ ॥ २.३.१०॥

Word by Word: tejaḥ—Fire; ataḥ—from this; tathā—so hi—verily; āha—says.

— Translation by Swami Gambhirananda — Fire originates from this one (ie., air); for the Upanishad says so.

— Translation by Swami Vireshwarananda — Fire (is produced) from this (i.e. air), so verily says (the Sruti).

[ Sutra 3.11 ]

ॐ आपः ॐ ॥ २.३.११॥

Word by Word: tejaḥ—Fire; ataḥ—from this; tathā—so hi—verily; āha—says.

— Translation by Swami Gambhirananda — Water (was born from this fire).

— Translation by Swami Vireshwarananda — Water (is produced from fire).

[ Sutra 3.12 ]

ॐ पृथिव्यधिकाररूपशब्दान्तरादिभ्यः ॐ ॥ २.३.१२॥

Word by Word: pṛthivī—Earth; adhikāra-rūpa-śabdāntarebhyaḥ—because of the subject-matter, colour, and other Sruti texts.

— Translation by Swami Gambhirananda — (The word “food” means) earth on the strength of the topic, colour and other Vedic texts.

— Translation by Swami Vireshwarananda — Earth (is meant by the word ‘Anna’) because of the subject-matter, colour, and other Sruti texts.

[ Sutra 3.13 ]

ॐ तदभिध्यानादेव तु तल्लिङ्गात् सः ॐ ॥ २.३.१३॥

Word by Word: tadat-abhidhyānāt—Because of His reflecting; eva—only; tu—but; talliṅgāt—from His indicatory marks; saḥ—He.

— Translation by Swami Gambhirananda — It is He only, who through profound meditation on each thing (created it), as is known from His indicatory marks.

— Translation by Swami Vireshwarananda — But because of His reflecting only (are the subsequent elements created from the previous element in the order of creation; so) He (the Supreme Lord is the creator of air etc.). (We know this) from His indicatory marks.

[ Sutra 3.14 ]

ॐ विपर्ययेण तु क्रमोऽत उपपद्यते च ॐ ॥ २.३.१४॥

Word by Word: viparyayeṇa—In the reverse order; tu—indeed; kramaḥ—order; ataḥ—from that (the order of creation); upapadyate—is reasonable; ca—and.

— Translation by Swami Gambhirananda — But as compared with this order of creation, the order of dissolution proceeds in a reverse way. This is logical too.

— Translation by Swami Vireshwarananda — (At Pralaya the elements are) indeed (withdrawn into Brahman) in the reverse order from that (of creation); and this is reasonable.

[ Sutra 3.15 ]

ॐ अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेन्नाविशेषात् ॐ ॥ २.३.१५॥

Word by Word: antarā—In between; vijñānamanasī—intellect and mind; krameṇa—in the order; talliṅgāt—owing to indication of that; iti cet—if it be said; na—not so; aviśeṣāt—on account of non-difference.

— Translation by Swami Gambhirananda — If it be contended that the intellect and mind must find accommodation in some order in some intermediate stage, because indicatory marks of their existence are in evidence, then not so, because their presence creates no difference (ie., does not disturb the order of creation or dissolution).

— Translation by Swami Vireshwarananda — If it be said that in between (Brahman and the elements) the intellect and the mind (are mentioned, and therefore that ought to be the order in creation and the inverse order in reabsorption), owing to the indication (in the Sruti texts) to that effect (which upsets the order of creation of the elements), (we say) not so, on account of the non-difference (of the intellect and the mind from the elements).

[ Sutra 3.16 ]

ॐ चराचरव्यपाश्रयस्तु स्यात् तद्व्यपदेशो भाक्तः तद्भावभावित्वात् ॐ ॥ २.३.१६॥

Word by Word: carācaravyapāśrayaḥ—Depending on (the bodies) of moving and stationary beings; tu—but; syāt—may be; tadvyapadeśaḥ—mention of that; bhāktaḥ—secondary; tadbhāva-bhāvitvāt—on account of (those terms) depending on the existence of that;

— Translation by Swami Gambhirananda — The mention of birth and death must be in the primary sense in relation to the moving and the motionless; in relation to the soul it must be in a secondary sense, the application (of such words) being possible when a body is present.

— Translation by Swami Vireshwarananda — But the mention of that (viz. birth and death of the individual soul) is apt only with reference to (the bodies) of moving and stationary beings. (With reference to the soul, however,) it is secondary, on account of (those terms) depending on the existence of that (i.e. body).

[ Sutra 3.17 ]

ॐ नात्मा अश्रुतेर्नित्यत्वाच्च ताभ्यः ॐ ॥ २.३.१७॥

Word by Word: na—Is not (produced); ātmā—the individual self; āśruteḥ—not being (so) mentioned by the scriptures; nityatvāt—being eternal; ca—also; tābhyaḥ—from them (Srutis);

— Translation by Swami Gambhirananda — The individual soul has no origin; because the Upanishads do not mention this, because its eternality is known from them and (because of other reasons).

— Translation by Swami Vireshwarananda — The individual self is not (produced), (for it is) not (so) mentioned by the scriptures ; also (on account of its) being eternal, (for so it is known) from them (the Sruti texts).

[ Sutra 3.18 ]

ॐ ज्ञोऽत एव ॐ ॥ २.३.१८॥

Word by Word: jñaḥ—Intelligence; ata eva—for this very reason.

— Translation by Swami Gambhirananda — The soul is eternally a cognizer for this very reason (of being free from origin and dissolution).

— Translation by Swami Vireshwarananda — For, this very reason (viz. that it is not created), (the individual soul is) intelligence (itself).

[ Sutra 3.19 ]

ॐ युक्तेश्च ॐ ॥ २.३.१९॥

— Translation by Swami Gambhirananda — (The individual soul must be atomic in dimension owing to the mention in the Vedas) of its departure from the body, going (to the next world by following a course) and coming back (from there).

[ Sutra 3.20 ]

ॐ उत्क्रान्तिगत्यागतीनाम् ॐ ॥ २.३.२०॥

Word by Word: utkrānti-gati-āgatīnām—Passing out, going, and returning.

— Translation by Swami Gambhirananda — (The soul’s atomicity stands confirmed) owing to the relation of one’s own soul with the latter two facts (viz., following of a course and coming back).

— Translation by Swami Vireshwarananda — (As the Sruti texts declare the soul’s) passing out, going (to other spheres) and returning (thence), (the soul is not infinite in size).

[ Sutra 3.21 ]

ॐ स्वात्मना चोत्तरयोः ॐ ॥ २.३.२१॥

Word by Word: svātmanā—(Being connected) directly with their agent; ca—and; uttarayoḥ—the latter two;

— Translation by Swami Gambhirananda — If it be objected that the soul is not atomic because its size is heard of as not being so, we reply, no, since that context relates to the other (ie., the supreme Self).

— Translation by Swami Vireshwarananda — And the latter two (the going and coming) (being connected) directly with their agent (the soul), (it is of atomic size).

[ Sutra 3.22 ]

ॐ नाणुरतत् श्रुतेरिति चेन्न इतराधिकारात् ॐ ॥ २.३.२२॥

Word by Word: na aṇuḥ—Not atomic; atat-śruteḥ—as the scriptures state it to be otherwise; iti cet—if it be said; na—not so; itarā-dhikārāt—owing to a principle other than the individual soul being the subject-matter (in these texts).

— Translation by Swami Gambhirananda — And the individual soul is atomic because of the direct Upanishadic use of the word as well as mention of infinitesimality.

— Translation by Swami Vireshwarananda — If it be said (that the soul is) not atomic, as the scriptures state it to be otherwise (i.e. all-pervading), (we say) not so, for (the one) other than the individual soul (i.e. Supreme Brahman) is the subject-matter (in those texts).

[ Sutra 3.23 ]

ॐ स्वशब्दोन्मानाभ्यां च ॐ ॥ २.३.२३॥

Word by Word: svaśabda-unmānābhyām—From direct statements (of the Sruti texts) and infinitesimal measure; ca—and.

— Translation by Swami Gambhirananda — (The soul’s atomicity and its feeling over the whole body involve) no contradiction, just as in the case (of a drop) of sandal paste.

— Translation by Swami Vireshwarananda — And on account of direct statements (of the Sruti texts as to the atomic size) and infinitesimal measure (the soul is atomic).

[ Sutra 3.24 ]

ॐ अविरोधश्चन्दनवत् ॐ ॥ २.३.२४॥

Word by Word: avirodhaḥ—No contradiction; candanavat—like sandal-paste.

— Translation by Swami Gambhirananda — If it be objected that (the argument holds good in the case of sandal paste) owing to its peculiarity of position, (but that is not evident in the case of the soul), then we say, no, (a peculiar location) for the soul is admitted in the Upanishads, for it exists in the heart.

— Translation by Swami Vireshwarananda — There is no contradiction, like sandal-paste.

[ Sutra 3.25 ]

ॐ अवस्थितिवैशेष्यादिति चेन्नाभ्युपगमाद्धृद्धि हि ॐ ॥ २.३.२५॥

Word by Word: avirodhaḥ—No contradiction; candanavat—like sandal-paste.

— Translation by Swami Gambhirananda — Or on the analogy of what is seen in the world, (the soul may pervade the whole body) through its attribute (of sentience).

— Translation by Swami Vireshwarananda — If it be said that on account of the particular position (of the sandal-paste in the body the analogy is not just), (we say) not so, on account of the admission (by the scriptures of a special seat for the soul, viz.) in the heart alone.

[ Sutra 3.26 ]

ॐ गुणाद्वाऽऽलोकवत् ॐ ॥ २.३.२६॥

Word by Word: guṇāt—Owing to (its) quality; vā—or; lokavat—as in the world;

— Translation by Swami Gambhirananda — (The quality of sentience can have) separate existence like smell.

— Translation by Swami Vireshwarananda — Or owing to (its) quality (viz. intelligence) as in the world.

[ Sutra 3.27 ]

ॐ व्यतिरेको गन्धवत् तथा च दर्शयति ॐ ॥ २.३.२७॥

Word by Word: vyatirekaḥ—The extension beyond (the object i.e. the soul); gandhavat—like odour. tathā—Thus; ca—also; darśayati—(the Sruti) shows or declares.

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— Translation by Swami Gambhirananda — And the Upanishad also show this.

— Translation by Swami Vireshwarananda — The extension (of the quality of intelligence) beyond (the soul, in which it inheres) is like odour (which extends beyond the fragrant object). Thus also (the Sruti) declares.

[ Sutra 3.28 ]

ॐ पृथगुपदेशात् ॐ ॥ २.३.२८॥

Word by Word: pṛthak—Separate; upadeśāt—on account of the teaching.

— Translation by Swami Gambhirananda — (The soul and its intelligence are separate), since they are taught separately (in the Upanishads).

— Translation by Swami Vireshwarananda — On account of the separate teaching (of the Sruti) (that the soul so pervades the body owing to its quality of intelligence).

[ Sutra 3.29 ]

ॐ तद्गुणसारत्वात्तु तद्व्यपदेशः प्राज्ञवत् ॐ ॥ २.३.२९॥

Word by Word: tadguṇasāratvāt—On account of its having for its essence the qualities of that (viz. the Buddhi); tu—but; tadvyapadeśaḥ—that declaration (as to its atomic size); prājñavat—even as the Intelligent Lord (is declared to be atomic).

— Translation by Swami Gambhirananda — But the soul comes to have such appellations because of the dominance of the modes of that intellect; this is just as in the case of the supreme Self.

— Translation by Swami Vireshwarananda — But that declaration (as to the atomic size of the soul) is on account of its having for its essence the qualities of that (viz. the Buddhi), even as the Intelligent Lord (Brahman, which is all-pervading, is declared to be atomic).

[ Sutra 3.30 ]

ॐ यावदात्मभावित्वाच्च न दोषस्तद्दर्शनात् ॐ ॥ २.३.३०॥

Word by Word: yāvat-ātmabhāvitvāt—So long as the sould (in its relative aspect) exists; ca—and; na doṣaḥ—there is no defect; taddarśanāt—because it is so ssen (in the scriptures).

— Translation by Swami Gambhirananda — And because the contact between the soul and the intellect persists so long as the worldly state of the soul continues, there can be no defect, for this is what is met with in the scriptures.

— Translation by Swami Vireshwarananda — And there is no defect (in what has been said in the previous Sutra), (as the conjunction of the soul with the intellect exists) so long as the soul (in its relative aspect) exists: because it is so seen (in the scriptures).

[ Sutra 3.31 ]

ॐ पुंस्त्वादिवत्त्वस्य सतोऽभिव्यक्तियोगात् ॐ ॥ २.३.३१॥

Word by Word: puṃstvādivat—Like virility etc.; tu—verility; asya—its (i.e. of the connection with the intellect); sataḥ—existing; abhivyaktiyogāt—on account of the manifestation being possible.

— Translation by Swami Gambhirananda — Rather because that contact (with the intellect etc.,) which remains latent (in sleep and dissolution) can become manifest (during waking and creation) like manhood etc., (from boyhood etc.,).

— Translation by Swami Vireshwarananda — On account of the manifestation (of the connection with the intellect in the awakened state) being possible only on its existing (potentially in Sushupti), like virility etc.

[ Sutra 3.32 ]

ॐ नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा ॐ ॥ २.३.३२॥

Word by Word: nityopalabdhi-anupalabdhi-prasaṅgaḥ—There would result perpetual perceptiuon or non-perception; anyataraniyamaḥ—limitation of the power of either of the two; vā—or else; vānyathā—otherwise;

— Translation by Swami Gambhirananda — Else (if the existence of the internal organ be not admitted) there will be the possibility of either constant perception or non-perception or it will have to be admitted that either of the powers (of the soul or of the organs) becomes (suddenly) debarred (or delimited or lost).

— Translation by Swami Vireshwarananda — Otherwise (i.e. if the intellect or mind be not accepted) there would result either perpetual perception or perpetual non-perception, or else the limitation of the power of either of the two (viz. the soul or the senses).

[ Sutra 3.33 ]

ॐ कर्ता शास्त्रार्थवत्त्वात् ॐ ॥ २.३.३३॥

Word by Word: kartā—Agent; śāstrārthavattvāt—in order that the scriptures may have a meaning.

— Translation by Swami Gambhirananda — The individual soul must be an agent, for thus alone the scriptures become purposeful.

— Translation by Swami Vireshwarananda — (The soul is) an agent, on aceount of scriptural (injunctions) having a meaning on that ground only.

[ Sutra 3.34 ]

ॐ विहारोपदेशात् ॐ ॥ २.३.३४॥

Word by Word: vihāra-upadeśāt—On account of the Sruti teaching wandering about.

— Translation by Swami Gambhirananda — The soul is an agent) because there are teachings about its roaming.

— Translation by Swami Vireshwarananda — And on account of (the Sruti) teaching (its) wandering about.

[ Sutra 3.35 ]

ॐ उपादानात् ॐ ॥ २.३.३५॥

— Translation by Swami Gambhirananda — . (The soul is an agent) because of its taking up (the organs).

— Translation by Swami Vireshwarananda — On account of its taking (the organs).

[ Sutra 3.36 ]

ॐ व्यपदेशाच्च क्रियायां न चेन्निर्देशविपर्ययः ॐ ॥ २.३.३६॥

Word by Word: vyapadeśāt—On account of mention; ca—also; kriyāyām—in respect of action; na cet—if it were not so; nirdeśa-viparyayaḥ—the reference (would have been) of a different kind.

— Translation by Swami Gambhirananda — And the soul is an agent because of the mention (as such) in respect of action; were it not so, there would have been a contrary indication.

— Translation by Swami Vireshwarananda — Also on account of the (the scriptures) mentioning (the soul as an agent) with respect to action. If it were not so, the reference (would have been) of a different kind.

[ Sutra 3.37 ]

ॐ उपलब्धिवदनियमः ॐ ॥ २.३.३७॥

Word by Word: upalabdhivat—As in the case of perception; aniyamaḥ—(there is) no rule (here also).

— Translation by Swami Gambhirananda — As in the case of perception (there is no uniformity), so also there is no uniformity (in the case of action).

— Translation by Swami Vireshwarananda — As in the case of perception, (there is) no rule (here also).

[ Sutra 3.38 ]

ॐ शक्तिविपर्ययात् ॐ ॥ २.३.३८॥

— Translation by Swami Gambhirananda — (The soul must be an agent), for (if the intellect be so), it will lead to a reversal of power.

— Translation by Swami Vireshwarananda — On account of the reversal of power (of the Buddhi, which is inadmissible).

[ Sutra 3.39 ]

ॐ समाध्यभावाछ ॐ ॥ २.३.३९॥

Word by Word: samādhi-abhāvāt—On account of the impossibility of Samadhi; ca—and.

— Translation by Swami Gambhirananda — And (the soul must be an agent) because (a contrary supposition will) lead to a negation of deep meditation (on God).

— Translation by Swami Vireshwarananda — And on account of the impossibility of Samadhi.

[ Sutra 3.40 ]

ॐ यथा च तक्षोभयथा ॐ ॥ २.३.४०॥

Word by Word: yathā—Even as; ca—and; takṣa— carpenter; ubhayathā—is both;

— Translation by Swami Gambhirananda — And (rather) this is like the carpenter existing under both conditions.

— Translation by Swami Vireshwarananda — And even as a carpenter is both.

[ Sutra 3.41 ]

ॐ परात्तु तच्छ्रुतेः ॐ ॥ २.३.४१॥

Word by Word: parāt—From the Supreme lord; tu—but; tat—that (agency); śruteḥ—so declares the Sruti.

— Translation by Swami Gambhirananda — But the agentship (of the individual soul) is derived from God, for that is what is stated in the Vedic texts.

— Translation by Swami Vireshwarananda — But (even) that (agency of the soul) is from the Supreme Lord; so declares the Sruti.

[ Sutra 3.42 ]

ॐ कृतप्रयत्नोपेक्षस्तु विहितप्रतिषिद्धावैयर्थ्यादिभ्यः ॐ ॥ २.३.४२॥

Word by Word: kṛtaprayatna-apekṣaḥ—Depends on works done; tu—but; vihita-pratiṣiddha-avaiyarthyādibhyaḥ—on account of the relevancy of injunctions and prohibitions etc.

— Translation by Swami Gambhirananda — (God is), however, dependent on the efforts made, so that injunctions and prohibitions may not become meaningless and other defects may not arise.

— Translation by Swami Vireshwarananda — But (the Lord’s making the soul act) depends on works done (by it); (thus only would) injunctions and prohibitions etc. be relevant.

[ Sutra 3.43 ]

ॐ अंशो नानाव्यपदेशादन्यथा चापि दाशकितवादित्वमधीयत एके ॐ ॥ २.३.४३॥

Word by Word: aṃśaḥ—Part; nānāvyapadeśāt—on account of difference being declared; anyathā—otherwise; ca—and; api—also; dāśakitavāditvam—being fishermen, knaves, etc.; adhīyate—read; eke—some (Sakhas of the Vedas).

— Translation by Swami Gambhirananda — (The individual souls are) parts of God because of the mention that they are different, also because some read otherwise of (Brahman’s) identity with fishermen, slaves, gamblers and others.

— Translation by Swami Vireshwarananda — (The soul is) part (of the Lord) on account of difference (between the two) being declared and otherwise also (i.e. as non-different from Brahman); for in some (Sakhas or recensions of the Vedic texts) (Brahman) is spoken of as being fishermen, knaves, etc.

[ Sutra 3.44 ]

ॐ मन्त्रवर्णात् ॐ ॥ २.३.४४॥

Word by Word: mantravarṇāt—From the words of the Mantra; ca—also.

— Translation by Swami Gambhirananda — This follows from the words of the mantras also.

— Translation by Swami Vireshwarananda — Also from the words of the Mantra (it is known that the soul is a part of the Lord).

[ Sutra 3.45 ]

ॐ अपि स्मर्यते ॐ ॥ २.३.४५॥

Word by Word: api—Also; ca—and; smaryate—it is (so) stated in the Smriti.

— Translation by Swami Gambhirananda — and this is also stated in the Smriti (Gita).

— Translation by Swami Vireshwarananda — And it is also (so) stated in the Smriti.

[ Sutra 3.46 ]

पाठभेद अपि च स्मर्यते ॐ प्रकाशादिवन्नैवं परः ॐ ॥ २.३.४६॥

Word by Word: prakāśādivat—Like light etc. na—is not; evaṃ—like this; paraḥ—the Supreme Lord.

— Translation by Swami Gambhirananda — . The Supreme Self is not so (touched by the suffering of the individual soul), even as light etc., are not (affected by the things that condition them).

— Translation by Swami Vireshwarananda — The Supreme Lord is not (affected by pleasure and pain) like this (individual soul), even as light etc. (are not affected by the shape of the things they touch).

[ Sutra 3.47 ]

ॐ स्मरन्ति च ॐ ॥ २.३.४७॥

Word by Word: smaranti—The smritis state; ca—and.

— Translation by Swami Gambhirananda — They say so in the Smritis and (the Upanishads declare thus).

— Translation by Swami Vireshwarananda — The Smritis also state (that).

[ Sutra 3.48 ]

ॐ अनुज्ञापरिहारौ देहसम्बन्धाज्ज्योतिरादिवत् ॐ ॥ २.३.४८॥

Word by Word: anujñāparihārau—Injunctions and prohibitions; dehasambandhāt—on account of the connection with the body; jyotirādi-vat—like light etc.

— Translation by Swami Gambhirananda — . Injunction and prohibition become effective owing to physical association, just as it is in the case of light etc.

— Translation by Swami Vireshwarananda — Injunctions and prohibitions (are possible) on account of the connection (of the Self) with the body ; as in the case of light etc.

[ Sutra 3.49 ]

ॐ असन्ततेश्चाव्यतिकरः ॐ ॥ २.३.४९॥

Word by Word: asantateḥ—Non-extension (beyond its own body); ca—and; avyatikaraḥ—there is no confusion (of results of actions).

— Translation by Swami Gambhirananda — And there is no intermixture (of actions and results), since the soul has no connection with all (the bodies).

— Translation by Swami Vireshwarananda — And on account of the non-extension (of the soul beyond its own body) there is no confusion (of results of actions).

[ Sutra 3.50 ]

ॐ आभास एव च ॐ ॥ २.३.५०॥

Word by Word: ābhāsaḥ—A reflection; eva—only; ca—and.

— Translation by Swami Gambhirananda — . And (the individual soul) is only a reflection (of the supreme Self) to be sure.

— Translation by Swami Vireshwarananda — And (the individual soul is) only a reflection (of the Supreme Lord).

[ Sutra 3.51 ]

ॐ अदृष्टानियमात् ॐ ॥ २.३.५१॥

Word by Word: adṛṣṭa-aniyamāt—There being no fixity about the unseen principle.

— Translation by Swami Gambhirananda — (Even the unseen potential results of works cannot regulate individual allocation), since the unseen potential results (themselves) cannot be allocated thus.

— Translation by Swami Vireshwarananda — There being no fixity about the unseen principle (there would result that confusion for those who believe in many souls, each all-pervading).

[ Sutra 3.52 ]

ॐ अभिसन्ध्यादिष्वपि चैवम् ॐ ॥ २.३.५२॥

Word by Word: abhisandhyādiṣu—In resolve; api—even; ca—and; evam—like this.

— Translation by Swami Gambhirananda — And the same (defect springs up) even in the case of resolves etc.,

— Translation by Swami Vireshwarananda — And even as regards resolve etc, (it would be) like this.

[ Sutra 3.53 ]

ॐ प्रदेशादिति चेन्नान्तर्भावात् ॐ ॥ २.३.५३॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य तृतीयः पादः समाप्तः

Word by Word: pradeśāt—From (difference of) place; iti cet—if it be said; na—not so; antarbhāvāt—on account of the self being in all bodies.

— Translation by Swami Gambhirananda — If it be said that this (individual allocation of pleasure and pain) can be possible in accordance with the separate part (of each soul in each body), then it cannot be so, because of all (the omnipresent souls) getting included in all (the bodies).

— Translation by Swami Vireshwarananda — If it be said (that the distinction of pleasure and pain etc. results) from (the difference of) place, (we say) not so, on account of the self being in all bodies.

[ Sutra 4.01 ]

ॐ तथा प्राणाः ॐ ॥ २.४.१॥

Word by Word: tathā—Likewise; prāṇāḥ—the organs.

— Translation by Swami Gambhirananda — Similarly the organs (are produced from the supreme Self).

— Translation by Swami Vireshwarananda — Likewise the organs (are produced from Brahman).

[ Sutra 4.02 ]

ॐ गौण्यसम्भवात् ॐ ॥ २.४.२॥

Word by Word: gauṇi—Secondary senses; asaṃbhavāt—being impossible.

— Translation by Swami Gambhirananda — (Origin of the organs has to be accepted) because of the impossibility of (the text about origin having) the secondary sense.

— Translation by Swami Vireshwarananda — On account of the impossibility (of explaining the origination in a) secondary sense.

[ Sutra 4.03 ]

ॐ प्रतिज्ञानुपरोधाच्च ॐ ॥ २.४.३॥

— Translation by Swami Gambhirananda — Also because that term, (“is born”), is used earlier (in the primary sense) in the Upanishad (in connection with Prana).

[ Sutra 4.04 ]

पाठभेद sUtra absent ॐ तत्प्राक्श्रुतेश्च ॐ ॥ २.४.४॥

Word by Word: tat—That; prāk—first; śruteḥ—being mentioned; ca—and.

— Translation by Swami Gambhirananda — (Pranas must have originated from Brahman) since speech is preceded by them.

— Translation by Swami Vireshwarananda — And because that (the verb denoting origin) is mentioned first (in connection with the Pranas).

[ Sutra 4.05 ]

ॐ तत्पूर्वकत्वाद्वाचः ॐ ॥ २.४.५॥

Word by Word: vācaḥ—Of the organ of speech (etc.); tatpūrvakatvāt—being preceded by them (the lements).

— Translation by Swami Gambhirananda — The pranas are seven in number because of being so known and because of such a specification.

— Translation by Swami Vireshwarananda — On account of the pre-existence of that (viz. thd elements) (before) the organ of speech (etc.).

[ Sutra 4.06 ]

ॐ सप्त गतेर्विशेषितत्वाच्च ॐ ॥ २.४.६॥

Word by Word: sapta—Seven; gateḥ—being so known (from the scriptures); viśeṣitatvāc—on account of the specification; ca—and.

— Translation by Swami Gambhirananda — But the hands etc., are there; since (an excess is) established thus, therefore it is not so

— Translation by Swami Vireshwarananda — (The organs are) seven (in number), because it is so known (from the scriptures) and on account of the specification (of those seven).

[ Sutra 4.07 ]

ॐ हस्तादयस्तु स्थितेऽतो नैवम् ॐ ॥ २.४.७॥

Word by Word: hastādayaḥ—Hands etc.; tu—but; sthite—being a fact; ataḥ—therefore; na—not; evam—like this;

— Translation by Swami Gambhirananda — And the organs are atomic (ie., subtle and limited in size).

— Translation by Swami Vireshwarananda — But hands etc. (are also referred to as sense-organs in scriptural texts). Since this is a fact, therefore (it is) not like this (i.e. they are not merely seven in number).

[ Sutra 4.08 ]

ॐ अणवश्च ॐ ॥ २.४.८॥

Word by Word: aṇavaḥ—Minute; ca—and.

— Translation by Swami Gambhirananda — So also the foremost (Prana is a product of Brahman).

— Translation by Swami Vireshwarananda — And (they are) minute.

[ Sutra 4.09 ]

ॐ श्रेष्ठश्च ॐ ॥ २.४.९॥

Word by Word: śreṣṭhaḥ—The chief Prana (vital force); ca—and.

— Translation by Swami Gambhirananda — Prana is neither air nor a function, because it is taught separately.

— Translation by Swami Vireshwarananda — And the chief Prana (vital force) (is also produced).

[ Sutra 4.10 ]

ॐ न वायुक्रिये पृथगुपदेशात् ॐ ॥ २.४.१०॥

Word by Word: na vāyukriye—Not air nor function; pṛthak—separately; upadeśāt—on account of its being mentioned.

— Translation by Swami Gambhirananda — But Prana is not independent just like the organs of vision etc., because instruction is impared along with them and because of other reasons.

— Translation by Swami Vireshwarananda — (The chief Prana) is neither air nor any function (of the organs) on account of its being mentioned separately.

[ Sutra 4.11 ]

ॐ चक्षुरादिवत्तु तत्सहशिष्ट्यादिभ्यः ॐ ॥ २.४.११॥

Word by Word: cakṣurādivat—Like eyes etc.; tu—but; tat-saha-śiṣṭyādibhyaḥ—on account of (its) being taught with them and other reasons.

— Translation by Swami Gambhirananda — . No fault accrues, because Prana is not a sense-organ. For thus it is shown in the Upanishads.

— Translation by Swami Vireshwarananda — But (Prana is subordinate to the soul) like eyes etc. on account of (its) being taught with them and for other reasons.

[ Sutra 4.12 ]

ॐ अकरणत्वाच्च न दोषस्तथा हि दर्शयति ॐ ॥ २.४.१२॥

Word by Word: akaraṇatvāt—On account of (its) not being an instrument; ca—and; na—not; doṣaḥ—objection; tathā hi—because thus; darśayati—(Sruti) teaches.

— Translation by Swami Gambhirananda — It is taught that Prana has five states like the mind.

— Translation by Swami Vireshwarananda — And on account of (its) not being an instrument (there is) no objection, because thus (the scripture) teaches.

[ Sutra 4.13 ]

ॐ पञ्चवृत्तिर्मनोवद्व्यपदिश्यते ॐ ॥ २.४.१३॥

Word by Word: pañcavṛttiḥ—Having fivefold function; manovat—like the mind; vyapadiśyate—it is taught.

— Translation by Swami Gambhirananda — And the chief Prana is atomic (ie., subtle and limited in size).

— Translation by Swami Vireshwarananda — It is taught as having a fivefold function like the mind.

[ Sutra 4.14 ]

ॐ अणुश्च ॐ ॥ २.४.१४॥

Word by Word: aṇuḥ—Minute; ca—and.

— Translation by Swami Gambhirananda — But there is the (fact of) presiding over by (the deities) Fire and others, for so it is taught in the scriptures.

— Translation by Swami Vireshwarananda — And it is minute.

[ Sutra 4.15 ]

ॐ ज्योतिराद्यधिष्ठानं तु तदामननात् ॐ ॥ २.४.१५॥

Word by Word: jyotirādi-adhiṣṭhānaṃ—Presiding over by Fire and others; tu—but; tat-āmananāt—on account of the scriptures teaching that.

— Translation by Swami Gambhirananda — (The organs are) connected with the possessor of the organs, as is known from the Vedic texts.

— Translation by Swami Vireshwarananda — But there is the presiding over by Fire and others (over the organs), on account of the scriptural teaching about that.

[ Sutra 4.16 ]

ॐ प्राणवता शब्दात् ॐ ॥ २.४.१६॥

Word by Word: prāṇavatā—With the one possessing the Pranas (organs); śabdāt—from the scriptures.

— Translation by Swami Gambhirananda — And on account of that soul’s constant relation (with the body).

— Translation by Swami Vireshwarananda — (The gods are not the enjoyers, but the soul, because the organs are connected) with the one (i.e. the soul) possessing them, (as is known) from the scriptures.

[ Sutra 4.17 ]

ॐ तस्य च नितयत्वात् ॐ ॥ २.४.१७॥

Word by Word: tasya—Its; ca—and; nityatvāt—on account of permanence.

— Translation by Swami Gambhirananda — As distinguished from the chief Prana, the other pranas (eleven in number) are the organs, for they are so designated.

— Translation by Swami Vireshwarananda — And on account of its (soul’s) permanence (in the body it is the enjoyer, and not the gods).

[ Sutra 4.18 ]

ॐ त इन्द्रियाणि तद्व्यपदेशादन्यत्र श्रेष्ठात् ॐ ॥ २.४.१८॥

Word by Word: te—They; indriyāṇi—organs; tadvyapadeśāt—being so designated; śreṣṭhāt anyatra—except the chief.

— Translation by Swami Gambhirananda — Because of the (mention of) difference in the Upanishads.

— Translation by Swami Vireshwarananda — They (the other Pranas) except the chief (Prana) are organs (and so different from the chief Prana), on account of (their) being so designated (by the scriptures).

[ Sutra 4.19 ]

ॐ भेदश्रुतेः ॐ ॥ २.४.१९॥

— Translation by Swami Gambhirananda — And (the organs are different from Prana) because of the dissimilarity in characteristics.

— Translation by Swami Vireshwarananda — On account of differentiating scriptural texts.

[ Sutra 4.20 ]

ॐ वैलक्षण्याच्च ॐ ॥ २.४.२०॥

— Translation by Swami Gambhirananda — The arrangement of designation and shape, however, is by Him who made the elements tripartite, for it is taught (in the Upanishad).

[ Sutra 4.21 ]

ॐ संज्ञामूर्तिक्लृप्तिस्तु त्रिवृत्कुर्वत उपदेशात् ॐ ॥ २.४.२१॥

— Translation by Swami Gambhirananda — Flesh etc., are produced from earth as it is shown in the Upanishads. From the other two as well (evolve other things).

[ Sutra 4.22 ]

ॐ मांसादि भौमं यथाशब्दमितरयोश्च ॐ ॥ २.४.२२॥

— Translation by Swami Gambhirananda — But owing to the preponderance (of any one) occurs the corresponding designation, occurs the corresponding designation.

— Translation by Swami Vireshwarananda — Flesh etc. result from earth, according to the scriptures. So also as regards the other two (viz. fire and water).

[ Sutra 4.23 ]

ॐ वैशेष्यात्तु तद्वादस्तद्वादः ॐ ॥ २.४.२३॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य चतुर्थः पादः समाप्तः ॥ इति द्वितीयोऽध्यायः॥

Word by Word: vaiśeṣyāt—On account of the preponderance; tu—but; tadvādaḥ(-tadvādaḥ)—that special name.

— Translation by Swami Gambhirananda — NIL

— Translation by Swami Vireshwarananda — But on account of the preponderance (of a particular element in them the gross elements), are so named (after it).