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.
लोकवत् तु लीलाकैवल्यम्
But as in the world, (creation is) solely for the sake of play.
वैषम्यनैर्घृण्ये न सापेक्षत्वात् तथा हि दर्शयति
Not due to partiality or cruelty, because it depends (on other factors); for so indeed scripture shows.
न कर्माविभागाद् इति चेन् नानादित्वाद् उपपद्यते चाप्य् उपलभ्यते च
If it is said, 'Not so, because of the non-distribution of actions,' (we reply:) Because of beginninglessness, it is reasonable and is also observed.
सर्वधर्मोपपत्तेश् च
And because all attributes are found to be possible.
रचनानुपपत्तेश् च नानुमानं प्रवृत्तेश् च
And because the arrangement is not possible, inference is not (valid); nor is there activity.
पयो ऽम्बुवच् चेत् तत्रापि
If it is said, 'Like milk and water,' even there (the objection remains).
व्यतिरेकानवस्थितेश् चानपेक्षत्वात्
And because separation is not established, and because there is no dependence.
अन्यत्राभावाच् च न तृणादिवत्
And because it is not found elsewhere, it is not like grass and the like.
पुरुषाश्मवद् इति चेत् तथापि
If it is said, 'Like men and stones,' even so (the objection remains).
अङ्गित्वानुपपत्तेश् च
And because the relation of being a principal (entity) is not possible.