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.
एतेन योगः प्रत्युक्तः
By this, Yoga is also answered.
न विलक्षणत्वाद् अस्य तथात्वं च शब्दात्
Not so, because it is different; and because the word also indicates this.
अभिमानिव्यपदेशस् तु विशेषानुगतिभ्याम्
But the designation of identification is due to the presence of distinctions.
दृश्यते तु
But it is seen.
असद् इति चेन् न प्रतिषेधमात्रत्वात्
If it is said to be non-existent, no, because it is merely a negation.
अपीतौ तद्वत्प्रसङ्गाद् असमञ्जसम्
Even in the case of eating, the same consequence would arise, which is unreasonable.
न तु दृष्टान्तभावात्
But not so, because there is no comparable example.
स्वपक्षदोषाच् च
And because of the defects in one's own position.
तर्काप्रतिष्ठानाद् अपि
Also, because reasoning has no firm foundation.
अन्यथानुमेयम् इति चेद् एवम् अप्य् अनिर्मोक्षप्रसङ्गः
If it is inferred otherwise, even then, the consequence is endless uncertainty.
एतेन शिष्टापरिग्रहा अपि व्याख्याताः
By this, the acceptance of other remaining views is also explained.
भोक्त्रापत्तेर् अविभागश् चेत् स्याल् लोकवत्
If the absence of an experiencer is due to non-differentiation, it would be like the world.
तदनन्यत्वम् आरम्भणशब्दादिभ्यः
Its non-difference is established from words like 'origin' and others.
भावे चोपलब्धेः
And because perception occurs in the presence.
सत्वाच् चापरस्य
Also, because the other is existent.
असद्व्यपदेशान् नेति चेन् न धर्मान्तरेण वाक्यशेषाद्युक्तेः शब्दान्तराच् च
If it is objected that it is called non-existent, not so, because another attribute is indicated by the remainder of the sentence and by other words.
पटवच् च
And as in the case of cloth.
यथा च प्राणादिः
And as with breath and the like.
इतरव्यपदेशाद् धिताकरणादिदोषप्रसक्तिः
Because of the designation as 'other', defects such as the impossibility of action arise.
अधिकं तु भेदनिर्देशात्
But there is something extra, because difference is specified.