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.
अश्मादिवच् च तदनुपपत्तिः
And as with stone and the like, that is not possible.
उपसंहारदर्शनान् नेति चेन् न क्षीरवद् धि
If it is objected that dissolution is observed, not so, because it is like milk.
देवादिवद् अपि लोके
Even as in the case of gods and others, so also in the world.
कृत्स्नप्रसक्तिर् निरवयवत्वशब्दकोपो वा
Either there would be an undue extension to the whole, or contradiction with the statement of being partless.
श्रुतेस् तु शब्दमूलत्वात्
But from scripture, because its source is the word (śabda).
आत्मनि चैवं विचित्राश् च हि
And likewise, various (attributes) are indeed found in the Self.
स्वपक्षदोषाच् च
And because of the fault in the opposing view.
सर्वोपेता च तद्दर्शनात्
And because all (attributes) are found, as is seen.
विकरणत्वान् नेति चेत् तद् उक्तम्
If it is said, 'Not so, because it is without organs,' that has already been answered.
न प्रयोजनवत्त्वात्
No, because there is purpose.