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Section 1 (Sutras 135-171)
Smrityadhikaranam: Topic 1 (Sutras 1-2)
Refutation of Smritis not based on Srutis
Smrityanavakasadoshaprasanga iti chet na anyasmrityanavakasadoshaprasangat� II.1.1 (135)
Smriti: Anavakasa: Dosha: Prasangat: Iti: ; Chet: Na: Anyasmriti:; Anavakasadoshaprasangat:
If it be objected that (from the doctrine of Brahman being the cause of the world) there would result the defect of there being no room for certain Smritis (we say) no, because (by the rejection of that doctrine) there would result the defect of want of room for some other Smriti.
Smriti: the Sankhya philosophy; Anavakasa: no room; Dosha: defect; Prasangat: Result, chance; Iti: thus; Chet: if; Na: not; Anyasmriti: other Smritis; Anavakasadoshaprasangat: because there would result the defect of want of room for other Smritis.
Yogapratyuktyadhikaranam: Topic 2 (Sutra 3)
Refutation of Yoga
Etena yogah pratyuktah II.1.3 (137)
Etena: Yogah: Pratyuktah:
By this the Yoga philosophy is (also) refuted.
Etena: by this viz., by the refutation of the Sankhya Smriti;
Yogah: the Yoga philosophy; Pratyuktah: is (also) refuted.
The Yoga philosophy of Patanjali is refuted here. Yoga is called "Sesvara-Sankhya".
Na Vilakshanatvadhikaranam: Topic 3 (Sutras 4-11)
Brahman can be the cause of the universe, although
It is of a contrary nature from the universe
Na vilakshanatvadasya tathatvam cha sabdat����������� II.1.4 (138)
Na: Vilakshanatvat: Asya: Tathatvam: Cha: Sabdat:
(The objector says that) Brahman cannot be the cause of the world, because this (the world) is of a different nature (from Brahman) and its being so (different from Brahman) (is known) from the scriptures.
Na: not (i.e. Brahman is not the cause of the world);
Vilakshanatvat: because of difference in nature; Asya: its (i.e. of this world); Tathatvam: its being so; Cha: and; Sabdat: from the word, from the Sruti.
Sishtaparigrahadhikaranam: Topic 4 (Sutra 12)
Kanada and Gautama Refuted
Etena sishtaparigraha api vyakhyatah II.1.12 (146)
By this (i.e. by the arguments against the Sankhyas) (those other theories) not accepted by the wise or competent persons are explained or refuted.
Etena: by this (by the above reasoning, by what has been said against Sankhya); Sishtaparigrahah: not accepted by the wise or competent persons; Api: also; Vyakhyatah: are explained or refuted.
Other views or theories not accepted by the Vedas are refuted.
Bhoktrapattyadhikaranam: Topic 5 (Sutra 13)
The distinctions of enjoyer and enjoyed do not oppose unity
Bhoktrapatteravibhagaschet syallokavat��� II.1.13 (147)
If it be said (that if Brahman be the cause then) on account of (the objects of enjoyment) turning into the enjoyer, non-distinction (between the enjoyer and the objects enjoyed) would result, we reply that such distinction may exist nevertheless as is experienced commonly in the world.
Bhoktri: one who enjoys and suffers; Apatteh: from the objections, if it be objected; Avibhagah: non-distinction; Chet: if it be said; Syat: may exist; Lokavat: as is experienced in the world.
Another objection based on reasoning is raised against Brahman being the cause and refuted.
Arambhanadhikaranam: Topic 6 (Sutras 14-20)
The world (effect) is non-different from Brahman (the cause)
Tadananyatvamarambhanasabdadibhyah��������������� 11.1.14 (148)
The non-difference of them (i.e. of cause and effect) results from such terms as 'origin' and the like.
Tat: (its, of the universe): Ananyatvam: non-difference; Arambhana sabdadibhyah: from words like 'origin', etc.
That the effect is not different from the cause is shown here.
Itaravyapadesadhikaranam: Topic 7 (Sutras 21-23)
Brahman does not create evil
Itaravyapadesaddhitakaranadidoshaprasaktih��������� 11.1.21 (155)
On account of the other (i.e., the individual soul) being stated (as non-different from Brahman) there would arise (in Brahman) the faults of not doing what is beneficial and the like.
Itaravyapadesat: on account of the other being stated (as non-different from Brahman); Hitakaranadidoshaprasaktih: defects of not doing what is beneficial and the like would arise. (Itara: other than being Brahman, i.e. the individual soul; Vyapadesat: from the designation, from the expression; Hita: good, beneficial; Akaranadi: not creating, etc.; Dosha: imperfection, defect, faults; Prasaktih: result, consequence.)
The discussions on the relation of the world to Brahman have been finished now. The question of the relation of the individual soul to Brahman is being raised by way of an objection in this Sutra.
Upasamharadarsanadhikaranam: Topic 8 (Sutras 24-25)
Upasamharadarsanadhikaranam: Topic 8 (Sutras 24-25)
Brahman is the cause of the world
Upasamharadarsananneti chenna kshiravaddhi 11.1.24 (158)
�If you object that Brahman without instruments cannot be the cause of the universe, because an agent is seen to collect materials for any construction, (we say) no, because (it is) like milk (turning into curds).
Upasamharadarsanat: because collection of materials is seen; Na: not; Iti chet: if it be said; Na: no; Kshiravat: like milk; Hi: because, as.
Darsanat: because of the seeing; Iti: thus; Chet: if; Vat: like, has the force of an instrumental case here. (See Sutra of Panini, Tena tulyam kriya etc.)
An objection that materials are necessary for the creation of the world is refuted.
Kritsnaprasaktyadhikaranam: Topic 9 (Sutras 26-29)
Brahman is the material cause of the universe, though He is without parts
Kritsnaprasaktimiravayavatvasabdakopo va���������� 11.1.26 (160)
Either the consequence of the entire (Brahman undergoing change) has to be accepted, or else a violation of the texts declaring Brahman to be without parts (if Brahman is the material cause of the world).
Kritsnaprasaktih: possibility of the entire (Brahman being modified); Niravayavatvasabdakopat: contradiction of the scriptural statement that Brahman is without parts; Va: or, otherwise.
(Kritsna: entire, full, total; complete; Prasaktih: exigency, employment; activity; Niravayava: without parts, without form, without members, indivisible; Sabda: word, text, expressions in Sruti; Kopat: contradiction, violation, incongruity, stultification; Va: or.)
An objection that Brahman is not the material cause of the world, is raised in the Sutra.
Sarvopetadhikaranam: Topic 10 (Sutras 30-31)
Fully-equipped Brahman
Sarvopeta cha taddarsanat����������������������������������� 11.1.30 (164)
And (Brahman is) endowed with all (powers), because it is seen (from the scriptures).
Sarvopeta: endowed with all powers, all-powerful; Cha: also, and; Taddarsanat: because it is seen (from the scriptures).
(Sarva: all; Upeta: endowed with, possessed with; Tat: that, the possession of such powers.)
The objection in Sutra 26 is further refuted.
Prayojanatvadhikaranam: Topic 11 (Sutras 32-33)
Final end of Creation
Na prayojanavattvat����������������������������������������������� 11.1.32 (166)
(Brahman is) not (the creator of the universe) on account of (every activity) having a motive.
Na: not (i.e. Brahman cannot be the creator); Prayojana-vattvat: on account of having motive.
Vaisamyanairghrinyadhikaranam: Topic 12 (Sutras 34-36)
Brahman is neither partial nor cruel
Vaishamyanairghrinye na sapekshatvat
tatha hi darsayati������������������������������������������������ 11.1.34(168)
Partiality and cruelty cannot (be ascribed to Brahman) on account of His taking into consideration (other reasons in that matter viz., merit and demerit of the souls), for so (scripture) declares.
Vaishamya: inequality, partiality; Nairghrinye: cruelty, unkindness; Na: not (cannot be ascribed to Brahman); Sapekshatvat: because of dependence upon, as it is dependent on something else, i.e., upon the Karma of the souls; Tatha: so; Hi: because; Oarsayati: the scripture declares.
Sarvadharmopapattyadhikaranam: Topic 13 (Sutra 37)
Saguna Brahman necessary for creation
Sarvadharmopapattescha����������������� ��������������������������11.1.37(171)
And because all the qualities (required for the creation of the world) are reasonably found (only in Brahman) He must be admitted to be the cause of the universe. Sarva: all; Dharma: attributes, qualities; Upapatteh: because of the reasonableness, because of being proved; Cha: and, also.
Another reason to prove that Brahman is the cause of the world is brought forward.
Section 2 (Sutras 172-216)
Introduction and Synopsis
Rachananupapattyadhikaranam: Topic 1 (Sutras 1-10)
Refutation of the Sankhyan theory of the Pradhana as the cause of the world
Rachananupapattescha nanumanam����������������������� 11.2.1 (172)
That which is inferred (by the Sankhyas, viz., the Pradhana), cannot be the cause (of the world) because (in that case it is) not possible (to account for the) design or orderly arrangement (found in the creation).
Rachana: construction, the design in creation; Anupapatteh: on account of the impossibility; Cha: and; Na: not; Anumanam: that which is inferred, what is arrived at by inference, i.e., the Pradhana of the Sankhyas.
An argument is brought forward to the effect that the Pradhana of the Sankhyas is not the cause of the world.
Mahaddirghadhikaranam: Topic 2 (Sutra 11)
Refutation of the Vaiseshika view
Mahaddirghavadva hrasvaparimandalabhyam���� �����11.2.11 (182)
(The world may originate from Brahman) as the great and the long originate from the short and the atomic.
Mahat dirghavat: like the great and the long; Va: or; Hrasvaparimandalabhyam: from the short and the atomic.
The atomic theory of the Vaiseshikas that formless, indivisible atoms enter into the composition of the world is now refuted.
Paramanujagadakaranatvadhikaranam: Topic 3 (Sutras 12-17)
Paramanujagadakaranatvadhikaranam: Topic 3 (Sutras 12-17)
Refutation of the atomic theory of the Vaiseshikas
The objection against the view of Vedanta has been answered in the previous Sutra. Now the Vaiseshika system is refuted.
Ubhayathapi na karmatastadabhavah�������������������� 11.2.12 (183)
In both cases also (in the cases of the Adrishta, the unseen principle inhering either in the atoms or the soul) the activity (of the atoms) is not possible; hence negation of that (viz., creation through the union of the atoms).
Ubhayatha: in either case, in both ways, on both assumptions or hypotheses; Api: also; Na: not; Karma: action, activity, motion; Atah: therefore; Tadabhavah: absence of that, negation of that, i.e., negation of the creation of the world by union of atoms.
The argument against the Vaiseshika system commenced in Sutra 11 is continued.
Samudayadhikaranam: Topic 4 (Sutras 18-27)
Samudayadhikaranam: Topic 4 (Sutras 18-27)
Refutation of the Bauddha Realists
Samudaya ubhayahetuke'pi tadapraptih����������������� 11.2.18 (189)
Even if the (two kinds of) aggregates proceed from their two causes, there would take place non-establishment (of the two aggregates).
Samudaya: the aggregate; Ubhayahetuke: having two causes; Api: also, even; Tadapraptih: it will not take place, it cannot be established.
After refuting the atomic theory of Vaiseshika, the Buddhistic theories are now refuted.
Nabhavadhikaranam: Topic 5 (Sutras 28-32)
Refutation of the Bauddha Idealist
Nabhava upalabdheh���������������������������������������������������� 11.2.28 (199)
The non-existence (of eternal things) cannot be maintained; on account of (our) consciousness (of them). Na: not; Abhavah: non-existence; Upalabdheh: because they are perceived, because of perception, because we are conscious of them on account of their being experienced.
The argument against the Buddhistic theory is continued. From this Sutra begins the refutation of Buddhistic Idealists.
The doctrine of the Buddhist which affirms the momentary existence of external objects has been refuted. The Sutrakara or the author of the Sutras now proceeds to refute the doctrine of the Buddhistic school which affirms the momentariness of thought, which declares that only ideas exist and nothing else.
Ekasminnasambhavadhikaranam: Topic 6 (Sutras 33-36)
Refutation of the Jaina Doctrine
Naikasminnasambhavat������������������������������������������� 11.2.33 (204)
On account of the impossibility (of contradictory attributes) in one and the same thing at the same time (the Jaina doctrine is) not (to be accepted).
Na: not; Ekasmin: in one; Asambhavat: on account of the impossibility.
After the refutation of the Buddhistic doctrine of momentariness, Vijnanavada and Nihilism, the Jaina doctrine is taken up for discussion and refutation.
Patyadhikaranam: Topic 7 (Sutras 37-41)
Refutation of the Pasupata System
Patyurasamanjasyat����������������������������������������������� II.2.37 (208)
The Lord (cannot be the efficient or the operative cause of the world) on account of the inconsistency (of that doctrine).
Patyuh: of the Lord, of Pasupati, of the Lord of animals; Asamanjasyat: on account of inconsistency, on account of untenableness, inappropriateness.
The Pasupatas or the Mahesvaras are divided into four classes, viz., Kapala, Kalamukha, Pasupata and Saiva. Their scripture describes five categories, viz., Cause (Karana), Effect (Karya), Union (Yoga by the practice of meditation), Ritual (Vidhi) and the end of pain or sorrow (Duhkhanta), i.e., the final emancipation. Their categories were revealed by the great Lord Pasupati Himself in order to break the bonds of the soul called herein Pasu or animal.
Utpattyasambhavadhikaranam: Topic 8 (Sutras 42-45)
Refutation of the Bhagavata or the Pancharatra school
Utpattyasambhavat����������������������������������������������������� 11.2.42(213)
On account of the impossibility of the origination (of the individual soul from the Highest Lord), (the doctrine of the Bhagavatas or the Pancharatra doctrine cannot be accepted). Utpatti: causation, origination, creation; Asambhavat: on account of the impossibility.
The Pancharatra doctrine or the doctrine of the Bhagavatas is now refuted.
Section 3 (Sutras 217-269)
Introduction and Synopsis
Viyadadhikaranam: Topic 1 (Sutras 1-7)
ETHER IS NOT ETERNAL BUT CREATED
Na viyadasruteh II.3.1 (217)
(The Purvapakshin, i.e., the objector says that) ether (Akasa) (does) not (originate), as Sruti does not say so.
Na: not; Viyat: ether, space, Akasa; Asruteh: as Sruti does not say so.
The opponent raises a contention that Akasa is uncreated and as such not produced out of Brahman. This prima facie view is set aside in the next Sutra.
Matarisvadhikaranam: Topic 2 (Sutra 8)
AIR ORIGINATES FROM ETHER
Etena matarisva vyakhyatah II.3.8 (224)
By this i.e., the foregoing explanation about Akasa being a product, (the fact of) air (also being an effect) is explained.
Etena: by this, i.e., the foregoing explanation about Akasa being a production, by this parity of reasoning; Matarisva: the air, the mover in mother, space; Vyakhyatah: is explained.
This Sutra states that air also, like Akasa, has been created by and from Brahman.
Asambhavadhikaranam: Topic 3 (Sutra 9)
BRAHMAN (SAT) HAS NO ORIGIN
Asambhavstu sato'nupapatteh II.3.9 (225)
But there is no origin of that which is (i.e., Brahman), on account of the impossibility (of such an origin).
Asambhavah: no origination, no creation; Tu: but; Satah: of the Sat, of the true one, eternally existing, of Brahman; Anupapatteh: as it does not stand to reason, on account of the impossibility of there being an origin of Brahman.
This Sutra states that Brahman has no origin as it is, neither proved by reasoning nor directly stated by Sruti.
Tejo'dhikaranam: Topic 4 (Sutra 10)
FIRE ORIGINATES FROM AIR
Tejo'tah tatha hyaha II.3.10 (226)
Fire (is produced) from this (i.e., air), so verily (declares the Sruti).
Tejah: fire; Atah: from this, namely from air which has been just spoken of in Sutra 8; Tatha: thus, so; Hi: because, verily; Aha: says (Sruti).
Taittiriya Upanishad declares that fire was born of air VayoragnihFrom air is produced fire (Tait. Up. II.1). Chhandogya Upanishad declares That (Brahman) created fire (Chh. Up. IV.2.3).
The consistency of the two Srutis is shown in Sutra 13.
Abadhikaranam: Topic 5 (Sutra 11)
WATER IS PRODUCED FROM FIRE
Apah lI.3.11 (227)
Water (is produced from fire).
Apah: water.
(Atah: from it; Tatha: thus; Hi: because; Aha: says the Sruti.)
The same thing may be said of water.
Prithivyadhikaranam: Topic 6 (Sutra 12)
EARTH IS CREATED FROM WATER
Prithivi adhikararupasabdantarebhya II.3.12 (228)
The earth (is meant by the word `Anna') because of the subject matter, colour and other Sruti texts.
Prithivi: earth; Adhikara: because of the context, because of the subject matter; Rupa: colour; Sabdantarebhyah: on account of other texts (Sruti).
The same thing may be said of earth.
Tadabhidhyanadhikaranam: Topic 7 (Sutra 13)
BRAHMAN ABIDING WITHIN THE ELEMENT IS THE CREATIVE PRINCIPLE
Tadabhidhyanadeva tu tallingat sah II.3.13 (229)
But on account of the indicating mark supplied by their reflecting, i.e., by the reflection attributed to the elements, He (i.e., the Lord is the creative principle abiding within the elements).
Tat (Tasya): His (of Brahman); Abhidhynat: because of the volition, reflection; Eva: even, only; Tu: but; Tat lingat: because of His indicating marks; Sah: He.
The contention raised in Sutra 10 is now refuted.
Viparyayadhikaranam: Topic 8 (Sutra 14)
THE PROCESS OF DISSOLUTION OF THE ELEMENTS IS
in the reverse order from that of creation
Viparyayena tu kramo'tah upapadyate cha II.3.14 (230)
The order (in which the elements are indeed withdrawn into Brahman during Pralaya or dissolution) is the reverse of that (i.e., the order in which they are created) and this is reasonable.
Viparyayena: in the reverse order; Tu: indeed, but; Kramah: order, the process of dissolution; Atah: from that (the order of creation); Cha: and; Upapadyate: is reasonable.
The process of dissolution of the element is described in this Sutra.
Antaravijnanadhikaranam: Topic 9 (Sutra 15)
THE MENTION OF THE MIND AND INTELLECT DOES NOT INTERFERE
with the order of creation and reabsorption
as they are the products of the elements
Antara vijnanamanasi kramena tallingaditi
chet na aviseshat II.3.15 (231)
If it be said that between (Brahman and the elements) the intellect and the mind (are mentioned, and that therefore their origination and re-absorption are to be placed) somewhere in the series on account of their being inferential signs (whereby the order of the creation of the elements is broken), we say, not so on account of the non-difference (of the intellect and the mind from the elements).
Antara: intervening between, in between; Vijnanamanasi: the intellect and the mind; Kramena: in the order of succession, according to the successive order; Tat lingat: owing to indication of that, as there is indication in Sruti to that effect, because of an inferential mark of this; Iti: thus, this; Chet: if; Na: not, no, not so, the objection cannot stand; Aviseshat: because of no speciality, as there is no speciality mentioned in Sruti about the causation of the elements, because there being no particular difference, on account of non-difference.
A further objection to the causation of the primary elements from Brahman is raised and refuted.
Characharavyapasrayadhikaranam: Topic 10 (Sutra 16)
BIRTHS AND DEATHS ARE NOT OF THE SOUL
Characharavyapasrayastu syat tadvyapadeso bhaktah
tadbhavabhavitvat II.3.16 (232)
But the mention of that (viz., birth and death of the individual soul) is apt only with reference to the bodies of beings moving and non-moving. It is secondary or metaphorical if applied to the soul, as the existence of those terms depends on the existence of that (i.e., the body).
Characharavyapasrayah: in connection with the bodies fixed and movable; Tu: but, indeed; Syat: may be, becomes; Tadvyapadesah: mention of that, that expression, i.e., to popular expressions of births and deaths of the soul; Bhaktah: secondary, metaphorical, not literal; Tadbhavabhavitvat: on account of (those terms) depending on the existence of that. (Tadbhave: on the existence of that, i.e., the body; Bhavitvat: depending.)
The essential nature or character of the individual soul is discussed now.
Atmadhikaranam: Topic 11 (Sutra 17)
THE INDIVIDUAL SOUL IS ETERNAL. `IT IS NOT PRODUCED'
Natma, asruternityatvat cha tabhyah II.3.17 (233)
The individual soul is not (produced), (because) it is not (so) mentioned by the scriptures, and as it is eternal according to them (the Sruti texts).
Na: not (produced); Atma: the individual soul; Asruteh: because of no mention in Sruti, as it is not found in Sruti; Nityatvat: because of its permanence, as it is eternal; Cha: also, and; Tabhyah: from them (Srutis), according to the Srutis.
The discussion on the essential characteristics of the individual soul is being continued.
Jnadhikaranam: Topic 12 (Sutra 18)
THE NATURE OF THE INDIVIDUAL SOUL IS INTELLIGENCE
Jno'ta eva II.3 18 (234)
For this very reason (viz., that it is not created), (the individual soul is) intelligence (itself).
Jnah: intelligent, intelligence, knower; Ata eva: for this very reason, therefore.
The discussion on the essential characteristics of the individual soul is continued.
Utkrantigatyadhikaranam: Topic 13 (Sutras 19-32)
THE SIZE OF THE INDIVIDUAL SOUL
Utkrantigatyagatinam II.3.19 (235)
(On account of the scriptural declarations) of (the soul's) passing out, going, and returning (the soul is not infinite in size; it is of atomic size).
Utkranti: passing out, coming out; Gati: going; Agatinam: returning.
The discussion on the character of the individual soul is continued.
Kartradhikaranam: Topic 14 (Sutras 38-39)
THE INDIVIDUAL SOUL IS AN AGENT
Karta sastrarthavattvat II.3.33 (249)
(The soul is) an agent on account of the scripture having a purport thereby.
Karta: agent; Sastrarthavattvat: in order that the scriptures may have a meaning, on account of the scriptures having a purport.
Another characteristic of the individual soul is being stated.
Takshadhikaranam: Topic 15 (Sutra 40)
THE SOUL IS AN AGENT AS LONG AS IT IS LIMITED BY THE ADJUNCTS
Yatha cha takshobhayatha II.3.40 (256)
And as the carpenter is both.
Yatha: as; Cha: also, and; Taksha: the carpenter; Ubhayatha: in both ways, is both.
The argument in support of Sutra 33 is continued.
Parayattadhikaranam: Topic 16 (Sutras 41-42)
THE SOUL IS DEPENDENT ON THE LORD, WHEN HE WORKS
Parattu tat sruteh II.3.41 (257)
But (even) that (agency of the soul) is from the Supreme Lord, so declares the Sruti.
Parat: from the Supreme Lord; Tu: but, indeed; Tat: agency, agentship; Sruteh: from Sruti, so declares the Sruti.
A limitation to Sutra 33 is stated.
Amsadhikaranam: Topic 17 (Sutras 43-53)
RELATION OF THE INDIVIDUAL SOUL TO BRAHMAN
Amso nanavyapadesad anyatha chapi
dasakitavaditvamadhiyata eke II.3.43 (259)
(The soul is) a part of the Lord on account of difference (between the two) being declared and otherwise also (i.e., as non-different from Brahman); because in some (Vedic texts) (Brahman) is spoken of as being fishermen, knaves, etc.
Amsah: part; Nanavyapadesat: on account of difference being declared; Anyatha: otherwise; Cha: and; Api: also; Dasakitavaditvam: being fisher-men, knaves, etc.; Adhiyata: read; Eke: some (Srutis, Sakhas of the Vedas).
This Sutra shows that the individual soul is different from as well as the same with Brahman.
Section 4 (Sutras 270-291)
Introduction and Synopsis
Pranotpattyadhikaranam: Topic 1 (Sutras 1-4)
Saptagatyadhikaranam: Topic 2 (Sutras 5-6)
Prananutvadhikaranam: Topic 3 (Sutra 7)
Pranasraishthyadhikaranam: Topic 4 (Sutra 8)
Vayukriyadhikaranam: Topic 5 (Sutras 9-12)
Sreshthanutvadhikaranam: Topic 6 (Sutra 13)
Jyotiradyadhikaranam: Topic 7 (Sutras 14-16)
Indriyadhikaranam: Topic 8 (Sutras 17-19)
Samjnamurtiklriptyadhikaranam: Topic 9 (Sutras 20-22)
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Smrityadhikaranam: Topic 1 (Sutras 1-2)
Yogapratyuktyadhikaranam: Topic 2 (Sutra 3)
Na Vilakshanatvadhikaranam: Topic 3 (Sutras 4-11)
Sishtaparigrahadhikaranam: Topic 4 (Sutra 12)
Bhoktrapattyadhikaranam: Topic 5 (Sutra 13)
Arambhanadhikaranam: Topic 6 (Sutras 14-20)
Itaravyapadesadhikaranam: Topic 7 (Sutras 21-23)
Upasamharadarsanadhikaranam: Topic 8 (Sutras 24-25)
Kritsnaprasaktyadhikaranam: Topic 9 (Sutras 26-29)
Sarvopetadhikaranam: Topic 10 (Sutras 30-31)
Prayojanatvadhikaranam: Topic 11 (Sutras 32-33)
Vaisamyanairghrinyadhikaranam: Topic 12 (Sutras 34-36)
Sarvadharmopapattyadhikaranam: Topic 13 (Sutra 37)
Section 2 (Sutras 172-216)
Introduction and Synopsis
Rachananupapattyadhikaranam: Topic 1 (Sutras 1-10)
Mahaddirghadhikaranam: Topic 2 (Sutra 11)
Paramanujagadakaranatvadhikaranam: Topic 3 (Sutras 12-17)
Samudayadhikaranam: Topic 4 (Sutras 18-27)
Nabhavadhikaranam: Topic 5 (Sutras 28-32)
Ekasminnasambhavadhikaranam: Topic 6 (Sutras 33-36)
Patyadhikaranam: Topic 7 (Sutras 37-41)
Utpattyasambhavadhikaranam: Topic 8 (Sutras 42-45)
Section 3 (Sutras 217-269)
Introduction and Synopsis
Viyadadhikaranam: Topic 1 (Sutras 1-7)
Matarisvadhikaranam: Topic 2 (Sutra 8)
Asambhavadhikaranam: Topic 3 (Sutra 9)
Tejo'dhikaranam: Topic 4 (Sutra 10)
Abadhikaranam: Topic 5 (Sutra 11)
Prithivyadhikaranam: Topic 6 (Sutra 12)
Tadabhidhyanadhikaranam: Topic 7 (Sutra 13)
Viparyayadhikaranam: Topic 8 (Sutra 14)
Antaravijnanadhikaranam: Topic 9 (Sutra 15)
Characharavyapasrayadhikaranam: Topic 10 (Sutra 16)
Atmadhikaranam: Topic 11 (Sutra 17)
Jnadhikaranam: Topic 12 (Sutra 18)
Utkrantigatyadhikaranam: Topic 13 (Sutras 19-32)
Kartradhikaranam: Topic 14 (Sutras 38-39)
Takshadhikaranam: Topic 15 (Sutra 40)
Parayattadhikaranam: Topic 16 (Sutras 41-42)
Amsadhikaranam: Topic 17 (Sutras 43-53)
Section 4 (Sutras 270-291)
Introduction and Synopsis
Pranotpattyadhikaranam: Topic 1 (Sutras 1-4)
Saptagatyadhikaranam: Topic 2 (Sutras 5-6)
Prananutvadhikaranam: Topic 3 (Sutra 7)
Pranasraishthyadhikaranam: Topic 4 (Sutra 8)
Vayukriyadhikaranam: Topic 5 (Sutras 9-12)
Sreshthanutvadhikaranam: Topic 6 (Sutra 13)
Jyotiradyadhikaranam: Topic 7 (Sutras 14-16)
Indriyadhikaranam: Topic 8 (Sutras 17-19)
Samjnamurtiklriptyadhikaranam: Topic 9 (Sutras 20-22)
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