Book 3 Chapter 2 - Of the Inference of Soul and Mind
Chapter 2 of Book 3 in the Vaisheshika Sutras from Wisdom Library.
External Reference →Shlokas (21)
+ Add ShlokaSūtra 3.2.1 (Mark of the existence of Mind)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.1
आत्मेन्द्रियार्थसन्निकर्षज्ञानस्य भावो ऽभावश्च मनसो लिङ्गम् ॥ ३.२.१ ॥
ātmendriyārthasannikarṣajñānasya bhāvo 'bhāvaśca manaso liṅgam || 3.2.1 ||
The appearance and non-appearance of knowledge, on contact of the Soul with the senses and the objects are the marks (of the existence) of the Mind.
Sūtra 3.2.2 (Mind is a substance, and is eternal)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.2
तस्य द्रव्यत्व नित्यत्वे वायुना व्याख्याते ॥ ३.२.२ ॥
tasya dravyatva nityatve vāyunā vyākhyāte || 3.2.2 ||
The Substance-ness and eternality of Mind are explained by (the explanation of the Snbstance-ness and eternality of) Air.
Sūtra 3.2.3 (Mind is one)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.3
प्रयत्नायौगपद्याज्ज्ञानायौगपद्याच्चैकम् ॥ ३.२.३ ॥
prayatnāyaugapadyājjñānāyaugapadyāccaikam || 3.2.3 ||
From the non-simultaneity of volitions, and from the nonsimultaneity of cognitions, (it follows that there is only) one (Mind) (in each organism).
Sūtra 3.2.4 (Marks of the existence of the Soul)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.4
प्राणापाननिमेषोन्मेषजीवनमनोगतीन्द्रियान्तर विकाराः सुखदुःखेच्छाद्वेष प्रयत्नाश्चात्मनो लिङ्गानि ॥ ३.२.४ ॥
prāṇāpānanimeṣonmeṣajīvanamanogatīndriyāntara vikārāḥ sukhaduḥkhecchādveṣa prayatnāścātmano liṅgāni || 3.2.4 ||
The ascending life-breath, the descending life-breath, the closing of the eye-lids, the opening of the eye-lids, life, the movement of the Mind, and the affections of the other senses, and also Pleasure, Pain, Desire, Aversion, and Volition are marks (of the existence) of the Soul.
Sūtra 3.2.5 (Soul is a substance, and is eternal)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.5
तस्य द्रव्यत्वनित्यत्वे वायुना व्याख्याते ॥ ३.२.५ ॥
tasya dravyatvanityatve vāyunā vyākhyāte || 3.2.5 ||
Its Substance-ness and eternality are explained by (the explanation of the Substance-ness and eternality of) Air.
Sūtra 3.2.6 (Objection: I. Mark of the Soul, not visible)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.6
यज्ञदत्त इति सन्निकर्षे प्रत्यक्षाभावात् दृष्टं लिङ्गं न विद्यते ॥ ३.२.६ ॥
yajñadatta iti sannikarṣe pratyakṣābhāvāt dṛṣṭaṃ liṅgaṃ na vidyate || 3.2.6 ||
There is no visible mark (of the existence of the Soul ), because there being contact (of the senses with the body of Yajñadatta), perception does not arise that this Soul is Yajñadatta).
Sūtra 3.2.7 (Analogy does not prove Soul as such)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.7
सामान्यतो दृष्टाच्चाविशेषः ॥ ३.२.७ ॥
sāmānyato dṛṣṭāccāviśeṣaḥ || 3.2.7 ||
And from a commonly-observed mark (there is) no (inference of anything in) particuiar.
Sūtra 3.2.8 (Therefore Soul proved by Revelation)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.8
तस्मादागमिकः ॥ ३.२.८ ॥
tasmādāgamikaḥ || 3.2.8 ||
Therefore (the Soul is) proved by Revelation.
Sūtra 3.2.9 (Objections answered)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.9
अहमिति शब्दस्य व्यतिरेकान्नागमिकम् ॥ ३.२.९ ॥
ahamiti śabdasya vyatirekānnāgamikam || 3.2.9 ||
(The proof of the existence of the Soul is not solely) from revelation, because of the non-application of the word ‘I’ (to other designates or objects).—144.
Sūtra 3.2.10 (Counter-objection stated)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.10
यदि दृष्टमन्वक्षमहं देवदत्तो ऽहं यज्ञदत्त इति ॥ ३.२.१० ॥
yadi dṛṣṭamanvakṣamahaṃ devadatto 'haṃ yajñadatta iti || 3.2.10 ||
If (there are) such sensuous observations (or perceptions) as ‘I am Devadatta,’ ‘I am Yajñadatta,’ (then there is no need of inference).
Sūtra 3.2.11 (Above answered)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.11
दृष्ट्यात्मनि लिङ्गे एक एव दृढत्वात् प्रत्यक्षवत् प्रत्ययः ॥ ३.२.११ ॥
dṛṣṭyātmani liṅge eka eva dṛḍhatvāt pratyakṣavat pratyayaḥ || 3.2.11 ||
As in the case of other percepts, so, if the Soul, which is grasped by perception, is also accompanied with, or comes at the top of, marks (from which it can be inferred), then, by means of, confirmation, the intuition becomes fastened to one and only one object.
Sūtra 3.2.12 (Counter-objection stated and answered)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.12
देवदत्तो गच्छति यज्ञदत्तो गच्छतीत्युपचाराच्छरीरे प्रत्ययः ॥ ३.२.१२ ॥
devadatto gacchati yajñadatto gacchatītyupacārāccharīre pratyayaḥ || 3.2.12 ||
‘Devadatta goes,’ ‘Yajñadatta goes,’—in these cases, the belief (that their respective bodies go) is due to transference.
Sūtra 3.2.13 (Another objection)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.13
सन्दिग्धास्तूपचाराः ॥ ३.२.१३ ॥
sandigdhāstūpacārāḥ || 3.2.13 ||
The transference, however, is doubtful.
Sūtra 3.2.14 (Above answered)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.14
अहमिति प्रत्यगात्मनि भावात् परत्राभावादर्थान्तर प्रत्यक्षः ॥ ३.२.१४ ॥
ahamiti pratyagātmani bhāvāt paratrābhāvādarthāntara pratyakṣaḥ || 3.2.14 ||
where. Abhāvāt, because it does not exist. Arthāntara - pratyakṣaḥ , (Intuition) wherein the individual soul is the object of perception.
Sūtra 3.2.15 (Another objection)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.15
देवदत्तो गच्छतीत्युपचारादभिमानात्तावच्छरीरप्रत्यक्षो ऽहङ्कारः ॥ ३.२.१५ ॥
devadatto gacchatītyupacārādabhimānāttāvaccharīrapratyakṣo 'haṅkāraḥ || 3.2.15 ||
reference to Soul , Conceit, Egotism, or Self-identification. Tāvat, because, therefore. Śarīrāpratykṣaḥ having the body as the object. Ahaṅkāraḥ , ahaṃkāra . The intuition of I, I-ness.
Sūtra 3.2.16 (Above answered)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.16
सन्दिग्धस्तूपचारः ॥ ३.२.१६ ॥
sandigdhastūpacāraḥ || 3.2.16 ||
The transference, (as characterised by you), however, is doubtful.
Sūtra 3.2.17 (Above answered—continued)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.17
न तु शरीरविशेषाद्यज्ञदत्त विष्णुमित्रयोर्ज्ञानविषयः ॥ ३.२.१७ ॥
na tu śarīraviśeṣādyajñadatta viṣṇumitrayorjñānaviṣayaḥ || 3.2.17 ||
But the thoughts of Yajñadatta and Viṣṇumitra do not become objects of perception to them, while they perceive the difference of their bodies. (Therefore consciousness is not an attribute of the body).
Sūtra 3.2.18 (Proof of Soul not from Revelation only)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.18
अहमिति मुख्ययोग्याभ्यां शब्दवद्व्यतिरेकाव्यभिचाराद्विशेष सिद्धेर्नागमिकः ॥ ३.२.१८ ॥
ahamiti mukhyayogyābhyāṃ śabdavadvyatirekāvyabhicārādviśeṣa siddhernāgamikaḥ || 3.2.18 ||
(The soul is) not proved (only) by Revelation, since, (as Ether is proved by Sound, so) (the Soul is) proved in particular, by the innate as well as the sensible cognition in the form of ‘I,’ accompanied by the invariable divergence (of such cognition from all other things), as is the case with Sound.
Sūtra 3.2.19 (Unity of Soul, an an objection)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.19
सुखदुःख ज्ञाननिष्पत्त्यविशेषादैकात्म्यम् ॥ ३.२.१९ ॥
sukhaduḥkha jñānaniṣpattyaviśeṣādaikātmyam || 3.2.19 ||
Soul is one, since there is no difference in the production of pleasure, pain, and knowledge.
Sūtra 3.2.20 (Its diversity explained)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.20
व्यवस्थातो नाना ॥ ३.२.२० ॥
vyavasthāto nānā || 3.2.20 ||
Plurality of Souls is proved by status.
Sūtra 3.2.21 (Its diversity explained—continued)
WisdomLib.org (Nandalal Sinha, 1923) · Chapter Vaisheshika Sutras 3.2 · Verse 3.2.21
शास्त्रसामर्थ्याच्च ॥ ३.२.२१ ॥
śāstrasāmarthyācca || 3.2.21 ||
(Plurality of Souls follows) also from the authority or significance of the Śāstras .