36 passages · ~129 min read
Tap any verse to open it — original, meaning & audio.
If it be said that there would result the fault of there being no room for (certain) Smritis: (we reply) 'no,' because there would result the fault of want of room for other Smritis.
The first adhyâya has established the truth that what the Vedânta-texts teach is a Supreme Brahman, which is somethin…
And on account of the non-perception (of truth on the part) of others.
The 'and' in the Sûtra has the force of 'but,' being meant to dispel the doubt raised. There are many other authors o…
Hereby the Yoga is refuted.
By the above refutation of Kapila's Smriti the Yoga-smriti also is refuted.—But a question arises, What further doubt…
Not, on account of the difference of character of that; and its being such (appears) from Scripture.
The same opponent who laid stress on the conflict between Scripture and Smriti now again comes forward, relying this …
But (there is) denotation of the superintending (deities), on account of distinction and entering.
The word 'but' is meant to set aside the objection started. In texts such as 'to him the earth said,' the terms 'eart…
But it is seen.
The 'but' indicates the change of view (introduced in the present Sûtra). The assertion that Brahman cannot be the ma…
If it be said that (the effect is) non-existing; we say no, there being a mere denial.
But, an objection is raised, if Brahman, the cause, differs in nature from the effect, viz. the world, this means tha…
On account of such consequences in reabsorption (the Vedânta-texts would be) inappropriate.
The term 'reabsorption' here stands as an instance of all the states of Brahman, reabsorption, creation, and so on—am…
Not so; as there are parallel instances.
The teaching of the Vedânta-texts is not inappropriate, since there are instances of good and bad qualities being sep…
And on account of the objections to his view.
The theory of Brahman being the universal cause has to be accepted not only because it is itself free from objections…
Also in consequence of the ill-foundedness of reasoning.
The theory, resting on Scripture, of Brahman being the universal cause must be accepted, and the theory of the Pradhâ…
Should it be said that inference is to be carried on in a different way; (we reply that) thus also it follows that (the objection raised) is not got rid of.
Let us then view the matter as follows. The arguments actually set forth by Buddha and others may have to be consider…
Thereby also the remaining (theories) which are not comprised (within the Veda) are explained.
Not comprised means those theories which are not known to be comprised within (countenanced by) the Veda. The Sûtra m…
If it be said that from (Brahman) becoming an enjoyer, there follows non-distinction (of Brahman and the individual soul); we reply—it may be as in ordinary life.
The Sânkhya here comes forward with a new objection. You maintain, he says, that the highest Brahman has the characte…
The non-difference (of the world) from that (viz. Brahman) follows from what begins with the word ârambhana.
Under II, 1, 7 and other Sûtras the non-difference of the effect, i.e. the world from the cause, i.e. Brahman was ass…
And because (the cause) is perceived in the existence of the effect.
This means—because gold which is the cause is perceived in the existence of its effects, such as earrings and the lik…
And on account of the existence of that which is posterior.
On account of the existence of the posterior, i.e. the effect existing in the cause—for this reason also the effect i…
If it be said 'not, on account of the designation of the (effect as the) non-existent; we reply, not so, on account (of such designation being due to) another attribute, (as appears) from the complementary passage, from Reasoning, and from another Vedic text.
The assertion that ordinary speech as well as the Veda acknowledges the existence of the effect in the cause cannot b…
And like a piece of cloth.
As threads when joined in a peculiar cross-arrangement are called a piece of cloth, thus acquiring a new name, a new …
And as the different vital airs.
As the one air, according as it undergoes in the body different modifications, acquires a new name, new characteristi…
From the designation of the 'other' (as non-different from Brahman) there result (Brahman's) not creating what is beneficial, and other imperfections.
'Thou art that'; 'this Self is Brahman'—these and similar texts which declare the non-difference of the world from Br…
But (Brahman is) additional, on account of the declaration of difference.
The word 'but' sets aside the primâ facie view. To the individual soul capable of connexion with the various kinds of…
And as in the analogous case of stones and the like, there is impossibility of that.
In the same way as it is impossible that the different non-sentient things such as stones, iron, wood, herbs, &c., wh…
Should it be said that (it is) not, on account of the observation of employment; we say, not so; for as in the case of milk.
We have so far determined that it is in no way unreasonable to hold that the highest Brahman, which is all-knowing, c…
And as in the case of the gods and so on, in (their) world.
As the gods and similar exalted beings create, each in his own world, whatever they require by their mere volition, s…
Or the consequence of the entire (Brahman entering into the effect), and stultification of (Brahman's) being devoid of parts.
'Being only was this in the beginning'; 'This indeed was in the beginning not anything'; 'The Self alone indeed was t…
But on account of Scripture; (Brahman's possession of various powers) being founded upon the word.
The 'but' sets aside the difficulty raised. There is no inappropriateness; 'on account of Scripture.' Scripture decla…
And thus in the Self; for (there are) manifold (powers).
If attributes belonging to one thing were on that account to be ascribed to other things also, it would follow that a…
And on account of the defects of his view also.
On his view, i.e. on the view of him who holds the theory of the Pradhâna or something similar, the imperfections obs…
And (the divinity is) endowed with all powers, because that is seen.
The highest divinity which is different in nature from all other things is endowed with all powers; for scriptural te…
Not, on account of the absence of organs; this has been explained (before).
Although the one Brahman is different from all other beings and endowed with all powers, we yet infer from the text '…
(Brahman is) not (the cause); on account of (the world) having the nature of what depends on a motive.
Although the Lord, who before creation is alone, is endowed with all kinds of powers since he differs in nature from …
But (it is) mere sport, as in ordinary life.
The motive which prompts Brahman—all whose wishes are fulfilled and who is perfect in himself—to the creation of a wo…
Not inequality and cruelty, on account of there being regard; for so (Scripture) declares.
It must indeed be admitted that the Lord, who differs in nature from all other beings, intelligent and non-intelligen…
If it be said 'not so, on account of non-distinction of deeds'; we say, 'not so, on account of beginninglessness'; this is reasonable, and it is also observed.
But before creation the individual souls do not exist; since Scripture teaches non-distinction 'Being only this was i…
And because all the attributes are proved (to be present in Brahman).
As all those attributes required to constitute causality which have been or will be shown to be absent in the Pradhân…