सूक्ष्मं तु तदर्हत्वात्
But it is subtle, because it is appropriate to be so.
तदधीनत्वाद् अर्थवत्
Because it depends on that, it is meaningful.
ज्ञेयत्वावचनाच् च
And because there is no statement of its knowability.
वदतीति चेन् न प्राज्ञो हि प्रकरणात्
If it is said, 'He speaks,' that is not so, for the wise, from the context, do not accept it.
त्रयाणाम् एव चैवम् उपन्यासः प्रश्नश् च
And thus, the presentation and inquiry are only regarding the three.
महद्वच् च
And also regarding the great one.
चमसवदविशेषात्
Because there is no distinction, as with the sacrificial cup.
ज्योतिरुपक्रमा तु तथा ह्य् अधीयत एके
But some begin with light, for thus it is studied by some.
कल्पनोपदेशाच् च मध्वादिवदविरोधः
And because of the instruction through illustration, as with honey and the like, there is no contradiction.
न संख्योपसंग्रहादपि ज्ञानाभावाद् अतिरेकाच् च
Not even from the inclusion of numbers, because of the absence of knowledge and because of excess.
प्राणादयो वाक्यशेषात्
The vital forces and others, because of the remainder of the passage.
ज्योतिषैकेषाम् असत्यन्ने
For some, the light is not real food.
कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः
And because, as stated, space and the rest are mentioned as causes.
समाकर्षात्
Because of attraction.
जगद्वाचित्वात्
Because the world is spoken of.
जीवमुख्यप्राणलिङ्गान् नेति चेत् तद्व्याख्यातम्
If it is said that the marks are of the individual soul and the chief vital force, that has already been explained.
अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्याम् अपि चैवम् एके
But Jaimini holds it to have another purpose, based on the question and explanation; and so do some others.
वाक्यान्वयात्
Because of the connection of the sentences.
प्रतिज्ञासिद्धेर् लिङ्गम् आश्मरथ्यः
Āśmarathya says: The mark is established by the proposition.
उत्क्रमिष्यत एवं भावाद् इत्य् औडुलोमिः
Audulomi says: Because it is about to depart, due to such a state.
अवस्थितेर् इति काशकृत्स्नः
Kāśakṛtsna says: Because of its continued existence.
प्रकृतिश् च प्रतिज्ञादृष्टान्तानुपरोधात्
And the original nature, because there is no contradiction from the proposition and illustration.
अभिध्योपदेशाच् च
Also, because of the teaching regarding intention.
साक्षाच् चोभयाम्नानात्
And because both traditions declare it directly.
आत्मकृतेः
Because it is for the sake of the self.
परिणामात्
Because of transformation.
योनिश् च हि गीयते
And indeed, the source is spoken of.
एतेन सर्वे व्याख्याता व्याख्याताः
By this, all have been explained, all have been explained.
स्मृत्यनवकाशदोषप्रसङ्ग इति चेन् नान्यस्मृत्यनवकाशदोषप्रसङ्गात्
If it is objected that there would arise the fault of excluding the scope for Smṛti, it is not so, because such exclusion arises only in other Smṛtis.
इतरेषां चानुपलब्धेः
And because the others are not observed.