Topic 2 - Refutation of the Yoga philosophy Sutra 2,1.3 एतेन योगः प्रत्युक्तः ॥ ३ ॥ etena yogaḥ pratyuktaḥ || 3 || etena —By this; yogaḥ —the Yoga philosophy; pratyuktaḥ —is (also) refuted. 3. By this the Yoga philosophy is (also) refuted. By the above refutation of Kapila's Smriti the Yoga-smriti also is refuted.--But a question arises, What further doubt

Topic 3 - Brahman, though of a different nature from the world, can yet be its cause Sutra 2,1.4 न विलक्षणत्वादस्य, तथात्वं च शब्दात् ॥ ४ ॥ na vilakṣaṇatvādasya, tathātvaṃ ca śabdāt || 4 || na —Not; vilakṣaṇatvāt —because of the contrary nature; asya —of this; tathātvaṃ —its being so; ca —and; śabdāt —from Śruti. 4. (Brahman is) not (the

Topic 4 - The line of reasoning against the Sānkhyas is valid also against others like the Atomists Sutra 2,1.12 एतेन शिष्टापरिग्रहा अपि व्याख्याताः ॥ १२ ॥ etena śiṣṭāparigrahā api vyākhyātāḥ || 12 || etena —By this; śiṣṭāparigrahāḥ —not accepted by the wise; api —also; vyākhyātāḥ —are explained. 12. By this ( i.e. by the arguments against the Sānkhyas) (those

Topic 5 - The distinctions like enjoyer and enjoyed do not contradict the truth which is oneness Sutra 2,1.13 भोक्त्रापत्तेरविभागश्चेत्, स्याल्लोकवत् ॥ १३ ॥ bhoktrāpatteravibhāgaścet, syāllokavat || 13 || 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. 13. If it be said (that

Topic 6 - The non-difference of the effect from the cause Sutra 2,1.14 तदनन्यत्वमारम्भणशब्दादिभ्यः ॥ १४ ॥ tadananyatvamārambhaṇaśabdādibhyaḥ || 14 || tadananyatvam —Its non-difference; ārambhaṇa-śabdādibhyaḥ —from words like ‘origin’ etc. 14. Its (of the effect) non-difference (from the cause results) from words like ‘origin’ etc. Under II, 1, 7 and other Sūtras the non-difference of the effect, i.e. the world

Sutra 2,1.15 भावे चोपलब्धेः ॥ १५ ॥ bhāve copalabdheḥ || 15 || bhāve —On the existence; ca —and; upalabdheḥ —is experienced. 15. And (because) on the existence (of the cause) is (the effect) experienced. This means--because gold which is the cause is perceived in the existence of its effects, such as earrings and the like; i.e. on account of the

Topic 7 - Refutation of the objection that if Brahman were the cause of the world, then It and the Jīva being really one, Brahman would be responsible for creating evil Sutra 2,1.21 इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः ॥ २१ ॥ itaravyapadeśāddhitākaraṇādidoṣaprasaktiḥ || 21 || itara-vyapadeśāt —On account of the other being stated (as non different from Brahman); dhita-akaraṇādi-doṣa-prasaktiḥ —defects of not doing what

Brahma Sutras: Chapter 2 Pāda 1 Topic 1 - Refutation of Smṛiti that are not based on the Śrutis Topic 2 - Refutation of the Yoga philosophy Topic 3 - Brahman, though of a different nature from the world, can yet be its cause Topic 4 - The line of reasoning against the Sānkhyas is valid also against others like

Topic 8 - Brahman though destitute of material and instruments is yet the cause of the world Sutra 2,1.24 उपसंहारदर्शनान्नेति चेत्, न, क्षीरवद्धि ॥ २४ ॥ upasaṃhāradarśanānneti cet, na, kṣīravaddhi || 24 || upasaṃhāra-darśanāt —Because collection of accessories is seen; na —not; iti cet —if it be said; na —not; kṣīravat —like milk; hi —since. 24. If it be said