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.
आचारदर्शनात्
Because of the observation of practice.
तच्छ्रुतेः
Because of the scripture regarding that.
समन्वारम्भणात्
Because of the beginning and repetition.
तद्वतो विधानात्
Because of the injunction for one who possesses that.
नियमात्
Because of restriction.
अधिकोपदेशात् तु बादरायणस्यैवं तद्दर्शनात्
But because of the teaching of superiority, according to Bādarāyaṇa, it is so, because it is seen.
तुल्यं तु दर्शनम्
But the observation is similar.
असार्वत्रिकी
It is not universal.
विभागः शतवत्
The distinction is like that of a hundred.
अध्ययनमात्रवतः
As in the case of one who has only studied.