Sūtra 6.2.1 (Exaltation is the motive of actions of which no visible motive exists)

Sanskrit text, Unicode transliteration, Word-for-word and English translation of Vaiśeṣika sūtra 6.2.1:

दृष्टादृष्ट प्रयोजनानां दृष्टाभावे प्रयोजनमभ्युदयाय ॥ ६.२.१ ॥

dṛṣṭādṛṣṭa prayojanānāṃ dṛṣṭābhāve prayojanamabhyudayāya || 6.2.1 ||

dṛṣṭa-adṛṣṭa-prayojanānāṃ—of which the motives are visible and invisible; dṛṣṭa-abhāve—where no visible motive exists; prayojanam—motive; abhyudayāya—for the purpose of exaltation or knowledge of reality.

1. (Of actions) of which the motives are visible and invisible, the motive, where no visible (motive) exists, (tends) to exaltation.—241.

Commentary: The Upaskāra of Śaṅkara Miśra:

(English rendering of Śaṅkara Miśra’s commentary called Upaskāra from the 15th century)

Thus, in the first chapter, because the proof, supplied by the Veda, is produced by some attribute or quality, therefore, in connection with its production, a description of the attribute or quality then the consideration that “Result (of action), indicated by the Śāstra, (accrues) to the performer,” and also the consideration of this that under certain circumstances there is non-production of demerit, even on the performance of forbidden acts, have taken place. Now, the author, with a view to explain the second aphorism, “Dharma is that from which (results) the attainment of exaltation and the Supreme Good” (I. i. 2, above), is going to make an examination of the production of dharma or merit, in particular cases, and accordingly he says:

[Read sūtra 6.2.1 above]

Actions of which the motives are visible, are agriculture, commerce, service under the king, etc. Actions of which the motives are invisible, are sacrifice, charity, brahmacarya or celibacy and devotion to learning, etc. Amongst these actions, where no visible object is observed, there an invisible object has to be supposed. And that is conducive to ‘exaltation,’ i.e., knowledge of reality or truth. Or, in ‘abhyudayāya,’ the dative has been used in the sense of the nominative. The meaning, therefore, is that the fruit (of the action) is exaltation. The invisible fruit is nothing but adṛṣṭa (or potential aftereffects of past acts). If it is produced by yoga or holy communion, then the exaltation is spiritual intuition of the self. If it is produced by, sacrifice, charity, etc., then the exaltation is heaver. Here, again, unlike the actions milking, cooking, etc., which bear fruit then and there but like the actions sowing, ploughing, etc., which bear fruit after a while, the actions sacrificing, giving alms, practising brahmacarya, etc., by no means bear fruit then and there, for no such production of fruit is observed. Nor are gain, etc., through being known as virtuous, themselves the fruit; for those who practise brahmacarya have no eye to such fruit. Therefore, heaven, etc., which will accrue in the distant future, are the fruit. And this is not immediately connected with action which by nature speedily vanishes out of existence. Hence it results that there is an intermediate common substratum of the action and the fruit, and this is apūrva or adṛṣṭa.