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-- - kica vikri-vastuna vikrm ca kim bheda uta abheda na adya bhinnayo gau-vayo iva vikra-vikri-bhva anupapatte iti abhipretya dvitya-pake daamha - kica- what else. (the defect of considering the Self as changeful does not stop with making it inert, but further leads to many defects. The one saying Self is changeful should say whether) - vikri vastuna- of the changeful entity vikrm ca- and the changes kim- what are they? bheda- are they different?

uta- or else abheda- (the change and changeful entity are) not different i.e. identity exist/one and the same? na adya- cannot be the first option (the change and changeful entity are different) bhinnayo- among different things - gau-vayo iva- like a cow and a horse -- vikra-vikri-bhva anupapatte- the relation of change and the thing that undergoes the change is impossible iti abhipretya- since this well known fact and one cannot claim this - dvitya-pake- of positing the second option that change and changeful entity are one and the same daam- the defect ha- is put forward

tena tena hi rpea jyate lyate muhu | vikri vastu tasyaimanusandhtt kuta ||14|| tena tena hi rpea- in successive different forms vikri vastu- the changeful thing jyate- is born muhuevery moment and then lyate- disappears tasya- of that (changing thing) em- of these (changes)

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anusandhtt- knowership (one who remembers) kuta- how can be there? If a thing is born and disappears every moment, taking different forms successively, then how can such a thing remember the changes? -

- - - tena iti | tena tena rpea utpatydi vikra rpea tad abhinnam vikri vastu api jyate utpadyate muhu avat lyate nayati ca tayo abhedd iti artha | hi yasmd evam tasmt tasya vikri-vastuna em vikrm anusandhtt kuta anusandhnam kuta na kuta api bhaved iti artha | tat tad vikra-rpea tad tad nayata vikrivastuna katham klntaryam vikra-anusandhnam ghaate na kathacid iti artha tena iti- the verse 14 commencing with the words tena tena rpena is commented upon tena tena rpea = utpatydi vikra rpea in the form of birth etc. is not different from the changes, that also jyate = tad abhinnam vikri vastu api- the changing entity which utpadyate- is born muhu = avat continuously lyate= nayati ca- and dies also tayo abhedd iti artha- since they are not different, this is the meaning hi = yasmd evam tasmt- since being so, therefore tasya = - vikri-vastuna- of the changeful entity em = vikrm- about the changes

anusandhtt kuta = anusandhnam kuta- how can be the knower(the one who remember) na
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kuta api bhaved iti artha- cannot in anyway possible, is the meaning - tat tad vikra-rpea- with the changes tad tad nayata- of that which dies continuously every moment - vikri-vastuna- of the changeful entity katham- how - klntaryam vikra-anusandhnam ghaate- the memory at a different point of time? na kathacid iti artha- it cannot be is the logical conclusion

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