ॐ रचनानुपपत्तेश्च नानुमानम् ॐ ॥ २.२.१॥
ॐ racananupapattesca nanumanam ॐ || 2.2.1||
ॐ प्रवृत्तेश्च ॐ ॥ २.२.२॥
ॐ pravrttesca ॐ || 2.2.2||
ॐ पयोऽम्बुवच्चेत्तत्रापि ॐ ॥ २.२.३॥
ॐ payo'mbuvaccettatrapi ॐ || 2.2.3||
ॐ व्यतिरेकानवस्थितेश्चानपेक्षत्वात् ॐ ॥ २.२.४॥
ॐ vyatirekanavasthitescanapeksatvat ॐ || 2.2.4||
ॐ अन्यत्राभावाच्च न तृणादिवत् ॐ ॥ २.२.५॥
ॐ anyatrabhavacca na trnadivat ॐ || 2.2.5||
ॐ अभ्युपगमेऽप्यर्थाभावात् ॐ ॥ २.२.६॥
ॐ abhyupagame'pyarthabhavat ॐ || 2.2.6||
ॐ पुरुषाश्मवदितिचेत्तथापि ॐ ॥ २.२.७॥
ॐ purusasmavaditicettathapi ॐ || 2.2.7||
ॐ अङ्गित्वानुपपत्तेः ॐ ॥ २.२.८॥
ॐ aṅgitvanupapatteh ॐ || 2.2.8||
ॐ अन्यथानुमितौ च ज्ञशक्तिवियोगात् ॐ ॥ २.२.९॥
ॐ anyathanumitau ca jñasaktiviyogat ॐ || 2.2.9||
ॐ विप्रतिषेधाच्चासमञ्जसम् ॐ ॥ २.२.१०॥
ॐ vipratisedhaccasamañjasam ॐ || 2.2.10||
ॐ महद्दीर्घवद्धा ह्रस्वपरिमण्डलाभ्याम् ॐ ॥ २.२.११॥
ॐ mahaddirghavaddha hrasvaparimanḍalabhyam ॐ || 2.2.11||
ॐ उभयथापि न कर्मातस्तदभावः ॐ ॥ २.२.१२॥
ॐ ubhayathapi na karmatastadabhavah ॐ || 2.2.12||
ॐ समवायाभ्युपगमाच्च साम्यादनवस्थितेः ॐ ॥ २.२.१३॥
ॐ samavayabhyupagamacca samyadanavasthiteh ॐ || 2.2.13||
ॐ नित्यमेव च भावात् ॐ ॥ २.२.१४॥
ॐ nityameva ca bhavat ॐ || 2.2.14||
ॐ रूपादिमत्त्वाच्च विपर्ययो दर्शनात् ॐ ॥ २.२.१५॥
ॐ rupadimattvacca viparyayo darsanat ॐ || 2.2.15||
ॐ उभयथा च दोषात् ॐ ॥ २.२.१६॥
ॐ ubhayatha ca dosat ॐ || 2.2.16||
ॐ अपरिग्रहाच्चात्यन्तमनपेक्षा ॐ ॥ २.२.१७॥
ॐ aparigrahaccatyantamanapeksa ॐ || 2.2.17||
ॐ समुदायोभयहेतुकेऽपि तदप्राप्तिः ॐ ॥ २.२.१८॥
ॐ samudayobhayahetuke'pi tadapraptih ॐ || 2.2.18||
ॐ इतरेतरप्रत्ययत्वादिति चेन्नौत्पत्तिमात्रनिमित्तत्वात् ॐ ॥ २.२.१९॥
ॐ itaretarapratyayatvaditi cennautpattimatranimittatvat ॐ || 2.2.19||
ॐ उत्तरोत्पादे च पूर्वनिरोधात् ॐ ॥ २.२.२०॥
ॐ uttarotpade ca purvanirodhat ॐ || 2.2.20||
ॐ असति प्रतिज्ञोपरोधो यौगपद्यमन्यथा ॐ ॥ २.२.२१॥
ॐ asati pratijñoparodho yaugapadyamanyatha ॐ || 2.2.21||
ॐ प्रतिसङ्ख्याप्रतिसङ्ख्यानिरोधाप्राप्तिः अविच्छेदात् ॐ ॥ २.२.२२॥
ॐ pratisaṅkhyapratisaṅkhyanirodhapraptih avicchedat ॐ || 2.2.22||
ॐ उभयथा च दोषात् ॐ ॥ २.२.२३॥
ॐ ubhayatha ca dosat ॐ || 2.2.23||
ॐ आकाशे चाविशेषात् ॐ ॥ २.२.२४॥
ॐ akase cavisesat ॐ || 2.2.24||
ॐ अनुस्मृतेश्च ॐ ॥ २.२.२५॥
ॐ anusmrtesca ॐ || 2.2.25||
ॐ नासतोऽदृष्टत्वात् ॐ ॥ २.२.२६॥
ॐ nasato'drstatvat ॐ || 2.2.26||
ॐ उदासीनानामपि चैवं सिद्धिः ॐ ॥ २.२.२७॥
ॐ udasinanamapi caivam siddhih ॐ || 2.2.27||
ॐ नाभाव उपलब्धेः ॐ ॥ २.२.२८॥
ॐ nabhava upalabdheh ॐ || 2.2.28||
ॐ वैधर्म्याच्च न स्वप्नादिवत् ॐ ॥ २.२.२९॥
ॐ vaidharmyacca na svapnadivat ॐ || 2.2.29||
ॐ न भावोऽनुपलब्धेः ॐ ॥ २.२.३०॥
ॐ na bhavo'nupalabdheh ॐ || 2.2.30||
ॐ क्षणिकत्वाच्च ॐ ॥ २.२.३१॥
ॐ ksanikatvacca ॐ || 2.2.31||
ॐ सर्वथानुपपत्तेश्च ॐ ॥ २.२.३२॥
ॐ sarvathanupapattesca ॐ || 2.2.32||
ॐ नैकस्मिन्नसम्भवात् ॐ ॥ २.२.३३॥
ॐ naikasminnasambhavat ॐ || 2.2.33||
ॐ एवं चात्माकार्त्स्न्यम् ॐ ॥ २.२.३४॥
ॐ evam catmakartsnyam ॐ || 2.2.34||
ॐ न च पर्यायादप्यविरोधः विकारादिभ्यः ॐ ॥ २.२.३५॥
ॐ na ca paryayadapyavirodhah vikaradibhyah ॐ || 2.2.35||
ॐ अन्त्यावस्थितेश्चोभयनित्यत्वादविशेषत् ॐ ॥ २.२.३६॥
ॐ antyavasthitescobhayanityatvadavisesat ॐ || 2.2.36||
ॐ पत्युरसामञ्जस्यात् ॐ ॥ २.२.३७॥
ॐ patyurasamañjasyat ॐ || 2.2.37||
ॐ संबन्धानुपपत्तेश्च ॐ ॥ २.२.३८॥
ॐ sambandhanupapattesca ॐ || 2.2.38||
ॐ अधिष्ठानानुपपत्तेश्च ॐ ॥ २.२.३९॥
ॐ adhisthananupapattesca ॐ || 2.2.39||
ॐ करणवच्चेन्न भोगादिभ्यः ॐ ॥ २.२.४०॥
ॐ karanavaccenna bhogadibhyah ॐ || 2.2.40||
ॐ अन्तवत्त्वमसर्वज्ञता वा ॐ ॥ २.२.४१॥
ॐ antavattvamasarvajñata va ॐ || 2.2.41||
ॐ उत्पत्त्यसम्भवात् ॐ ॥ २.२.४२॥
ॐ utpattyasambhavat ॐ || 2.2.42||
ॐ न च कर्तुः करणम् ॐ ॥ २.२.४३॥
ॐ na ca kartuh karanam ॐ || 2.2.43||
ॐ विज्ञानादिभावे वा तदप्रतिषेधः ॐ ॥ २.२.४४॥
ॐ vijñanadibhave va tadapratisedhah ॐ || 2.2.44||
ॐ विप्रतिषेधाच्च ॐ ॥ २.२.४५॥
ॐ vipratisedhacca ॐ || 2.2.45||
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु
iti srimatkrsnadvaipayanakrtabrahmasutresu
द्वितीयाध्यायस्य द्वितीयः पादः समाप्तः
dvitiyadhyayasya dvitiyah padah samaptah
ॐ रचनानुपपत्तेश्च नानुमानम् ॐ ॥ २.२.१॥
ॐ racananupapattesca nanumanam ॐ || 2.2.1||
The inferred one (Pradhana) is not (the cause) owing to the impossibility of explaining the design, as also for other reasons.
ॐ प्रवृत्तेश्च ॐ ॥ २.२.२॥
ॐ pravrttesca ॐ || 2.2.2||
And the inferred (Pradhana) cannot be the cause, since the tendency to create (cannot logically arise in it).
ॐ पयोऽम्बुवच्चेत्तत्रापि ॐ ॥ २.२.३॥
ॐ payo'mbuvaccettatrapi ॐ || 2.2.3||
If it be claimed (that Pradhana acts spontaneously) like milk and water, then even there (intelligence is the guide).
ॐ व्यतिरेकानवस्थितेश्चानपेक्षत्वात् ॐ ॥ २.२.४॥
ॐ vyatirekanavasthitescanapeksatvat ॐ || 2.2.4||
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).
ॐ अन्यत्राभावाच्च न तृणादिवत् ॐ ॥ २.२.५॥
ॐ anyatrabhavacca na trnadivat ॐ || 2.2.5||
And Pradhana cannot change (automatically) like grass,for such a change does not occur elsewhere
ॐ अभ्युपगमेऽप्यर्थाभावात् ॐ ॥ २.२.६॥
ॐ abhyupagame'pyarthabhavat ॐ || 2.2.6||
Even if spontaneous modification of Pradhana be accepted, still Pradhana will not be the cause because of the absence of any purpose.
ॐ पुरुषाश्मवदितिचेत्तथापि ॐ ॥ २.२.७॥
ॐ purusasmavaditicettathapi ॐ || 2.2.7||
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).
ॐ अङ्गित्वानुपपत्तेः ॐ ॥ २.२.८॥
ॐ aṅgitvanupapatteh ॐ || 2.2.8||
Besides, Pradhana cannot act on account of the impossibility of (the existence of) any relationship of
ॐ अन्यथानुमितौ च ज्ञशक्तिवियोगात् ॐ ॥ २.२.९॥
ॐ anyathanumitau ca jñasaktiviyogat ॐ || 2.2.9||
And even if the inference be pursued otherwise (still the defect will persist) owing to the absence of the power of intelligence (in Pradhana).
ॐ विप्रतिषेधाच्चासमञ्जसम् ॐ ॥ २.२.१०॥
ॐ vipratisedhaccasamañjasam ॐ || 2.2.10||
And (the Samkhya doctrine is) incoherent because of the contradictions involved.
ॐ महद्दीर्घवद्धा ह्रस्वपरिमण्डलाभ्याम् ॐ ॥ २.२.११॥
ॐ mahaddirghavaddha hrasvaparimanḍalabhyam ॐ || 2.2.11||
Rather (the universe may originate from Brahman) even as the great and long (triads) originate from the short (dyad) or the inextensive (atom).
ॐ उभयथापि न कर्मातस्तदभावः ॐ ॥ २.२.१२॥
ॐ ubhayathapi na karmatastadabhavah ॐ || 2.2.12||
(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.
ॐ समवायाभ्युपगमाच्च साम्यादनवस्थितेः ॐ ॥ २.२.१३॥
ॐ samavayabhyupagamacca samyadanavasthiteh ॐ || 2.2.13||
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.
ॐ नित्यमेव च भावात् ॐ ॥ २.२.१४॥
ॐ nityameva ca bhavat ॐ || 2.2.14||
(The atomic theory is inadmissible) for the further reason of (activity etc.,) persisting eternally.
ॐ रूपादिमत्त्वाच्च विपर्ययो दर्शनात् ॐ ॥ २.२.१५॥
ॐ rupadimattvacca viparyayo darsanat ॐ || 2.2.15||
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.
ॐ उभयथा च दोषात् ॐ ॥ २.२.१६॥
ॐ ubhayatha ca dosat ॐ || 2.2.16||
And (the atomic theory is untenable) because it is defective from either point of view.
ॐ अपरिग्रहाच्चात्यन्तमनपेक्षा ॐ ॥ २.२.१७॥
ॐ aparigrahaccatyantamanapeksa ॐ || 2.2.17||
This (theory of atom as the cause) is to be entirely ignored, since it is not accepted (by the worthy).
ॐ समुदायोभयहेतुकेऽपि तदप्राप्तिः ॐ ॥ २.२.१८॥
ॐ samudayobhayahetuke'pi tadapraptih ॐ || 2.2.18||
Even if the integration be supposed to arise from either of the causes, that will not be achieved.
ॐ इतरेतरप्रत्ययत्वादिति चेन्नौत्पत्तिमात्रनिमित्तत्वात् ॐ ॥ २.२.१९॥
ॐ itaretarapratyayatvaditi cennautpattimatranimittatvat ॐ || 2.2.19||
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.
ॐ उत्तरोत्पादे च पूर्वनिरोधात् ॐ ॥ २.२.२०॥
ॐ uttarotpade ca purvanirodhat ॐ || 2.2.20||
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).
ॐ असति प्रतिज्ञोपरोधो यौगपद्यमन्यथा ॐ ॥ २.२.२१॥
ॐ asati pratijñoparodho yaugapadyamanyatha ॐ || 2.2.21||
(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.
ॐ प्रतिसङ्ख्याप्रतिसङ्ख्यानिरोधाप्राप्तिः अविच्छेदात् ॐ ॥ २.२.२२॥
ॐ pratisaṅkhyapratisaṅkhyanirodhapraptih avicchedat ॐ || 2.2.22||
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).
ॐ उभयथा च दोषात् ॐ ॥ २.२.२३॥
ॐ ubhayatha ca dosat ॐ || 2.2.23||
And (the Buddhist view is untenable) owing to defect arising from either point of view.
ॐ आकाशे चाविशेषात् ॐ ॥ २.२.२४॥
ॐ akase cavisesat ॐ || 2.2.24||
And (non-existence cannot be asserted) in the case of Akasa on account of the absence of (its) dissimilarity (with destruction).
ॐ अनुस्मृतेश्च ॐ ॥ २.२.२५॥
ॐ anusmrtesca ॐ || 2.2.25||
And (a permanent soul has to be admitted) because of the fact of remembrance (ie., memory).
ॐ नासतोऽदृष्टत्वात् ॐ ॥ २.२.२६॥
ॐ nasato'drstatvat ॐ || 2.2.26||
Something does not come out of nothing, for this does not accord with experience.
ॐ उदासीनानामपि चैवं सिद्धिः ॐ ॥ २.२.२७॥
ॐ udasinanamapi caivam siddhih ॐ || 2.2.27||
And (if something can come out of nothing, then) on the same ground, success should come even to the indifferent people.
ॐ नाभाव उपलब्धेः ॐ ॥ २.२.२८॥
ॐ nabhava upalabdheh ॐ || 2.2.28||
(External objects are) not non-existent, for they are perceived.
ॐ वैधर्म्याच्च न स्वप्नादिवत् ॐ ॥ २.२.२९॥
ॐ vaidharmyacca na svapnadivat ॐ || 2.2.29||
And because of the difference of nature (the waking state is) not (false) like dream
ॐ न भावोऽनुपलब्धेः ॐ ॥ २.२.३०॥
ॐ na bhavo'nupalabdheh ॐ || 2.2.30||
(Tendencies) can have no existence since (according to you) external things are not perceived.
ॐ क्षणिकत्वाच्च ॐ ॥ २.२.३१॥
ॐ ksanikatvacca ॐ || 2.2.31||
And (the ego-consciousness cannot be the abode), for it is momentary.
ॐ सर्वथानुपपत्तेश्च ॐ ॥ २.२.३२॥
ॐ sarvathanupapattesca ॐ || 2.2.32||
Besides (this view stands condemned), it being untenable from every point of view.
ॐ नैकस्मिन्नसम्भवात् ॐ ॥ २.२.३३॥
ॐ naikasminnasambhavat ॐ || 2.2.33||
(The Jaina view is) not right since the presence (of contradictory attributes) in one and the same thing is impossible.
ॐ एवं चात्माकार्त्स्न्यम् ॐ ॥ २.२.३४॥
ॐ evam catmakartsnyam ॐ || 2.2.34||
Similarly also (arises the defect of) the soul having no all-pervasiveness (or having only a medium dimension).
ॐ न च पर्यायादप्यविरोधः विकारादिभ्यः ॐ ॥ २.२.३५॥
ॐ na ca paryayadapyavirodhah vikaradibhyah ॐ || 2.2.35||
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
ॐ अन्त्यावस्थितेश्चोभयनित्यत्वादविशेषत् ॐ ॥ २.२.३६॥
ॐ antyavasthitescobhayanityatvadavisesat ॐ || 2.2.36||
The ultimate size attainable (by the soul) being permanent, the other two sizes also must be so; and hence there will be no distinction
ॐ पत्युरसामञ्जस्यात् ॐ ॥ २.२.३७॥
ॐ patyurasamañjasyat ॐ || 2.2.37||
For the Lord there can be no creatorship, for that leads to incongruity.
ॐ संबन्धानुपपत्तेश्च ॐ ॥ २.२.३८॥
ॐ sambandhanupapattesca ॐ || 2.2.38||
And (the incongruity arises) because of the impossibility of a relationship.
ॐ अधिष्ठानानुपपत्तेश्च ॐ ॥ २.२.३९॥
ॐ adhisthananupapattesca ॐ || 2.2.39||
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.
ॐ करणवच्चेन्न भोगादिभ्यः ॐ ॥ २.२.४०॥
ॐ karanavaccenna bhogadibhyah ॐ || 2.2.40||
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). (Or) If a body, equipped with sense-organs, be assumed for God, (we say that) this is not possible; because of (consequent) experiences
ॐ अन्तवत्त्वमसर्वज्ञता वा ॐ ॥ २.२.४१॥
ॐ antavattvamasarvajñata va ॐ || 2.2.41||
God will be subject to finitude or loss of omniscience.
ॐ उत्पत्त्यसम्भवात् ॐ ॥ २.२.४२॥
ॐ utpattyasambhavat ॐ || 2.2.42||
(The Bhagavata view that Samkarsana and others originate successively from Vasudeva and others is wrong), since any origin (for the soul) is impossible.
ॐ न च कर्तुः करणम् ॐ ॥ २.२.४३॥
ॐ na ca kartuh karanam ॐ || 2.2.43||
And (this view is wrong because) an implement cannot originate from its agent (who wields it).
ॐ विज्ञानादिभावे वा तदप्रतिषेधः ॐ ॥ २.२.४४॥
ॐ vijñanadibhave va tadapratisedhah ॐ || 2.2.44||
Alternatively even if (it be assumed that Vasudeva and others are) possessed of knowledge, (majesty etc.,), still the defect cannot be remedied.
ॐ विप्रतिषेधाच्च ॐ ॥ २.२.४५॥
ॐ vipratisedhacca ॐ || 2.2.45||
Besides, (in this scripture) many contradictions are met with and it runs counter to the Vedas.
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य द्वितीयः पादः समाप्तः
iti srimatkrsnadvaipayanakrtabrahmasutresu dvitiyadhyayasya dvitiyah padah samaptah
Thus ends the 2nd padaha of the 2 adhyaya of the holy brahma sutras.
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