Topic 10 - Brahman’s power of Māyā established Sutra 2,1.30 सर्वोपेता च तद्दर्शनात् ॥ ३० ॥ sarvopetā ca taddarśanāt || 30 || sarvopetā —Endowed with all; ca —and; tat-darśanāt —because it is seen. 30. And (Brahman is) endowed with all (powers) , because it is seen (from the scriptures) . The highest divinity which is different in nature from all

Topic 11 - Brahman’s creation has no motive behind except a sportive impulse Sutra 2,1.32 न प्रयोजनवत्त्वात् ॥ ३२ ॥ na prayojanavattvāt || 32 || na —Not; prayojanavattvāt —on account of having motive. 32. (Brahman is) not (the creator of the world) on account of (every activity) having a motive. Although the Lord, who before creation is alone, is endowed

Topic 12 - Partiality and, cruelty cannot be attributed to Brahman Sutra 2,1.34 वैषम्यनैर्घृण्ये न, सापेक्षत्वात्, तथा हि दर्शयति ॥ ३४ ॥ vaiṣamyanairghṛṇye na, sāpekṣatvāt, tathā hi darśayati || 34 || aiṣamyanairghṛṇye —Partiality and cruelty; na —not; sāpekṣatvāt —on account of Its taking into consideration (other reasons); tathā —so; hi —because; darśayati —declares. 34. Partiality and cruelty cannot (be attributed

Topic 13 - Brahman endowed with all attributes necessary for creation Sutra 2,1.37 सर्वधर्मोपपत्तेश्च ॥ ३७ ॥ sarvadharmopapatteśca || 37 || sarva-dharma-upapatteḥ —From the possibility of all attributes; ca —and. 37. And because all attributes (required for the creation of the world) are possible (only in Brahman, It is the cause of the world) . As all those attributes required

Brahma Sutras: Chapter 2 Pāda 2 Topic 1 - Refutation of the Sānkhya’s theory of the Pradhāna as the First Cause Topic 2 - Refutation of the objection from the Vaiśeṣika standpoint against Brahman being the First Cause Topic 3 - Refutation of the atomic theory of the Vaiśeṣikas Topic 4 - Refutation of the Bauddha Realists Topic 5 -

SECOND PĀDA. Topic 1 - Refutation of the Sānkhya’s theory of the Pradhāna as the First Cause Sutra 2,2.1 रचनानुपपत्तेश्च नानुमान ॥ १ ॥ racanānupapatteśca nānumānam || 1 || racanānupapatteḥ —Because of the impossibility of design; ca —and; na —not; anumānam —that which is inferred. 1. And that which is inferred (i.e. the Pradhāna of the Sānkhyas can) not (be

Topic 2 - Refutation of the objection from the Vaiśeṣika standpoint against Brahman being the First Cause Sutra 2,2.11 महद्दीर्घवद्वा ह्रस्वपरिमण्डलाभ्याम् ॥ ११ ॥ mahaddīrghavadvā hrasvaparimaṇḍalābhyām || 11 || mahat-dīrgha-vat —Even as the great and logn; va —or; hrasvaparimaṇḍalābhyām —from the short and the infinitesimal. 11. (The world may originate from Brahman) even as the great and long (triad etc.)

Topic 3 - Refutation of the atomic theory of the Vaiśeṣikas Having answered the objection against the Vedāntic view, the author of the Sutras now proceeds to refute the Vaiśeṣika philosophy. Sutra 2,2.12 उभयथापि न कर्मातस्तदभावः ॥ १२ ॥ ubhayathāpi na karmātastadabhāvaḥ || 12 || ubhayathāpi —In either case; na —is not; karma —activity; ataḥ —therefore; tat-abhāvaḥ —negation of that.

Topic 4 - Refutation of the Bauddha Realists Sutra 2,2.18 समुदाय उभयहेतुकेऽपि तदप्राप्तिः ॥ १८ ॥ samudāya ubhayahetuke'pi tadaprāptiḥ || 18 || samudāye —The aggregate; ubhaya-hetuke —having for its cause the two; api —even; tat-aprāptiḥ —it will not take place. 18. Even if the (two kinds of) aggregates proceed from their two causes, there would result the non-formation (of the