ज्योतिर् आद्यधिष्ठानं तु तदामननात्प्राणवता शब्दात्
But its support is light and the like, because it is so stated, and from the word, as with prāṇa.
तस्य च नित्यत्वात्
And because it is eternal.
त इन्द्रियाणि तद्व्यपदेशाद् अन्यत्र श्रेष्ठात्
Those are the senses, because they are so designated, except for the highest.
भेदश्रुतेर् वैलक्षण्याच् च
Because of the scriptural statement of difference and because of distinctness.
संज्ञामूर्तिकॢप्तिस् तु त्रिवृत्कुर्वत उपदेशात्
But the assignment of name and form is by the one who makes the threefold division, because of the teaching.
मांसादि भौमं यथाशब्दमितरयोश् च
Flesh and so on are earthly, according to the word; and so with the others.
वैशेष्यात् तु तद्वादस् तद्वादः
But because of distinction, that view is correct.
तदन्तरप्रतिपत्तौ रंहति संपरिष्वक्तः प्रश्ननिरूपणाभ्याम्
When there is understanding of the inner, he advances, being embraced, through questioning and determination.
त्र्यात्मकत्वात् तु भूयस्त्वात्
But because it is of threefold nature, and because it is predominant.
प्राणगतेश् च
And because it is connected with the movement of the vital breath.
अग्न्यादिश्रुतेर् इति चेन् न भाक्तत्वात्
If it is argued on the basis of the scriptural mention of fire and the like, it is not so, because it is only figurative.
प्रथमे ऽश्रवणाद् इति चेन् न ता एव ह्य् उपपत्तेः
If it is objected that it is not heard in the first instance, it is not so, for those very things are reasonable.
अश्रुतत्वाद् इति चेन् नेष्टादिकारिणां प्रतीतेः
If it is argued that it is not heard, it is not so, because it is understood in the case of those who perform sacrifices and the like.
भाक्तं वानात्मवित्त्वात् तथा हि दर्शयति
Or, it is figurative, because it is known to be non-self; for thus the scripture shows.
कृतात्यये ऽनुशयवान् दृष्टस्मृतिभ्यां यथेतमनेवं च
When the allotted period is completed, one who has residual karma, as seen in scripture and tradition, proceeds accordingly.
चरणाद् इति चेन् न तदुपलक्षणार्थेति कार्ष्णाजिनिः
If it is objected on the basis of the feet, it is not so, for it is meant as an indication; thus says Kārṣṇājini.
आनर्थक्यम् इति चेन् न तदपेक्षत्वात्
If it is argued that it is purposeless, it is not so, because it is required.
सुकृतदुष्कृते एवेति तु बादरिः
Only with regard to good and evil deeds, says Bādari.
अनिष्टादिकारिणाम् अपि च श्रुतम्
And it is also heard in scripture concerning those who perform undesirable acts and the like.
संयमने त्व् अनुभूयेतरेषामारोहाव् अरोहौ तद्गतिदर्शनात्
But in the judgment, ascent and descent are experienced by others, as seen in those who have gone there.
स्मरन्ति च
And tradition also remembers this.
अपि सप्त
Even seven.
तत्रापि तद्व्यापारादविरोधः
Even there, because of that activity, there is no contradiction.
विद्याकर्मणोर् इति तु प्रकृतत्वात्
But with regard to knowledge and action, because it is the subject under discussion.
न तृतीये तथोपलब्धेः
Not in the third case, because it is not so observed.
स्मर्यते ऽपि च लोके
And it is also remembered in the world.
दर्शनाच् च
And because it is seen.
तृतीयशब्दावरोधः संशोकजस्य
The restriction by the third word applies to what is born from drying up.
तत्स्वाभाव्यापत्तिरुपपत्तेः
Its natural occurrence is reasonable.
नातिचिरेण विशेषात्
Not after a long time, because of the distinction.