अन्यथानुमितौ च ज्ञशक्तिवियोगात्
And in inference otherwise, due to the absence of the power of knowledge.
अभ्युपगमे ऽप्य् अर्थाभावात्
Even if accepted, there is no existence of the object.
विप्रतिषेधाच् चासमञ्जसम्
And because of contradiction, it is unreasonable.
महद्दीर्घवद् वा ह्रस्वपरिमण्डलाभ्याम्
Or, like the great and the long, with the short and the small.
उभयथापि न कर्मातस्तदभावः
In both ways, there is no action; therefore, its absence.
समवायाभ्युपगमाच् च साम्याद् अनवस्थितेः
And because of the acceptance of inherence, due to similarity, there is no finality.
नित्यम् एव च भावात्
And because existence is indeed eternal.
रूपादिमत्त्वाच् च विपर्ययो दर्शनात्
And because of possessing form and the like, the opposite is observed.
उभयथा च दोषात्
And in both ways, due to fault.
अपरिग्रहाच् चात्यन्तम् अनपेक्षा
And due to absolute non-possession, there is complete independence.
समुदाय उभयहेतुके ऽपि तदप्राप्तिः
Even if the aggregate is caused by both, its attainment does not occur.
इतरेतरप्रत्ययत्वाद् उपपन्नम् इति चेन् न सङ्घातभावानिमित्तत्वात्
If it is said to be appropriate due to mutual causality, it is not so, because the existence of the aggregate is not the cause.
उत्तरोत्पादे च पूर्वनिरोधात्
And when the later arises, the earlier ceases.
असति प्रतिज्ञोपरोधो यौगपद्यमन्यथा
If it does not exist, the assertion is obstructed; otherwise, simultaneity.
प्रतिसंख्याप्रतिसंख्यानिरोधाप्राप्तिर् अविच्छेदात्
The attainment of cessation, with and without discrimination, is not interrupted.
उभयथा च दोषात्
And in both ways, due to fault.
आकाशे चाविशेषात्
And in space, because there is no distinction.
अनुस्मृतेश् च
And because of recollection.
नासतो ऽदृष्टत्वात्
There is no existence (of the non-existent), because it is not observed.
उदासीनानाम् अपि चैवं सिद्धिः
And in this way, the same conclusion applies even to those who are indifferent.
नाभाव उपलब्धेः
There is no non-existence, because it is apprehended (as existent).
वैधर्म्याच् च न स्वप्नादिवत्
And not like dream and so on, because of the difference in nature.
न भावो ऽनुपलब्धेः
There is no existence, because it is not apprehended.
सर्वथानुपपत्तेश् च
And because it is not reasonable in any way.
नैकस्मिन्न् असम्भवात्
Not in one, because it is impossible.
एवं चात्माकार्त्स्न्यम्
And thus, the all-pervasiveness of the self (is established).
न च पर्यायाद् अप्य् अविरोधो विकारादिभ्यः
Nor is there non-contradiction even by succession, because of transformation and so on.
अन्त्यावस्थितेश् चोभयनित्यत्वाद् अविशेषः
And because both are eternal in the final state, there is no distinction.
पत्युर् असामञ्जस्यात्
Because it is not fitting for the Lord.
अधिष्ठानानुपपत्तेश् च
And because the substratum is not reasonable.