सैव हि सत्यादयः
For indeed, those very ones, such as truth, etc., are the same.
कामादीतरत्र तत्र चाऽयतनादिभ्यः
Desire and the rest, here and there, arise from the senses and so on.
आदरादलोपः
Omission occurs out of respect.
उपस्थिते ऽतस्तद्वचनात्
When present, because of the statement to that effect.
तन्निर्धारणानियमस्तद्दृष्टेः पृथग्घ्यप्रतिबन्धः फलम्
There is no fixed rule for determination, because of what is seen; indeed, the result is not hindered by separation.
प्रदानवदेव तदुक्तम्
Just as in the case of giving, as has been said.
लिङ्गभूयस्त्वात्तद्धि बलीयस्तदपि
Because the indicative sign is predominant, that indeed is stronger, even that.
पूर्वविकल्पः प्रकरणात्स्यात् क्रियामानसवत्
The prior alternative may arise from the context, as in the case of an action being undertaken.
अतिदेशाच् च
And because of extension.
विद्यैव तु निर्धारणाद्दर्शनाच् च
But it is only knowledge, because of determination and also from what is seen.
श्रुत्यादिबलीयस्त्वाच् च न बाधः
And because the scriptural statement is stronger, there is no contradiction.
अनुबन्धादिभ्यः प्रज्ञान्तरपृथक्त्ववद्दृष्टश् च तदुक्तम्
From connection and the like, and as is seen in the distinction of other forms of knowledge, this has been stated.
न सामान्यादप्युपलब्धेर्मृत्युवन्न हि लोकापत्तिः
Nor even from generality, because perception occurs, just as in the case of death, for there is no contradiction in the world.
परेण च शब्दस्य ताद्विध्यं भूयस्त्वात् त्व् अनुबन्धः
And because the word is more predominant in the later, the connection applies.
एक आत्मनः शरीरे भावात्
Because of the existence of one self in the body.
व्यतिरेकस्तद्भावभावित्वान्न तूपलब्धिवत्
The distinction is due to the existence of that, not as in the case of perception.
अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम्
But those connected with the limbs are not in the branches, indeed, in every Veda.
मन्त्रादिवद्वाविरोधः
There is no contradiction, just as with mantras and the like.
भूम्नः क्रतुवज्ज्यायस्वं तथा हि दर्शयति
Because of greatness, it is superior like a rite; thus indeed the text shows.
नाना शब्दादिभेदात्
Because of the diversity of words and so on.
विकल्पो ऽविशिष्टफलत्वात्
The alternative exists because the result is not distinguished.
काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेत्वभावात्
But as for those performed with desire, they may be combined or not, as one wishes, because the prior cause is absent.
अङ्गेषु यथाश्रयभावः
In the limbs, the state depends on the support.
शिष्टेश् च
And also from what is left over.
समाहारात्
Because of combination.
गुणसाधारण्यश्रुतेश् च
And because the scripture declares a common attribute.
न वा तत्सहभावाश्रुतेः
Or not, because the scripture does not mention their simultaneous existence.
दर्शनाच् च
And because it is observed.
पुरुषार्थो ऽतः शब्दाद् इति बादरायणः
Therefore, the purpose of the person—so says Bādarāyaṇa—because of the word.
शेषत्वात्पुरुषार्थवादो यथान्येष्व् इति जैमिनिः
Because it is subordinate, the teaching is for the sake of the person, as in other cases—so says Jaimini.