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Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

啶呧え啷嵿く啷� 啶�啷佮え啶班た啶灌ぞ啶む�嵿ぎ啶距え啶�啶苦�氞�嵿�涏ぞ啶︵��啶ㄠぞ啶� 啶膏ぎ啶距ざ啷嵿ぐ啶�啶�啷� 啷�
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anye punarih膩tm膩namicch膩d墨n膩峁� sam膩艣rayam |
svato'cidr奴pamicchanti nitya峁� sarvagata峁� tath膩 || 171 ||
艣ubh膩艣ubh膩n膩峁� kartt膩ra峁� karma峁嚹佱箖 tatphalasya ca |
bhokt膩ra峁� cetan膩yog膩ccetana峁� na svar奴pata岣� || 172 ||
j帽膩nayatn膩disambandha岣� kart峁泃va峁� tasya bha峁噛ate |
sukhadu岣�kh膩disa峁僾ittisamav膩yastu bhokt峁泃膩 || 173 ||
nik膩yena vi艣i峁ａ弓膩bhirap奴rv膩bhi艣ca sa峁単ati岣� |
buddhibhirvedan膩bhi艣ca janma tasy膩bhidh墨yate || 174 ||
pr膩g膩tt膩bhirviyogastu mara峁嘺峁� j墨vana峁� puna岣� |
sadehasya manoyogo dharm膩dharm膩bhisatk峁泃a岣� || 175 ||
艣ar墨racak峁�ur膩d墨n膩峁� vadh膩ddhi峁僺膩'sya kalpyate |
ittha峁� nitye'pi pu峁僺ye峁Ｄ� prakriy膩 vimalek峁�yate || 176 ||

Others again postulate the 鈥榮elf鈥� (soul) as the substratum of desire and the rest,鈥攚hich, by itself, is not of the nature of consciousness, but is eternal and all-pervasive;鈥攊t is the doer of good and bad acts and the enjoyer of the fruit of these; it is 鈥榗onscious鈥�, not by itself, but through the presence of consciousness;鈥攖he presence of cognition, effort, etc. as also the character of being the 鈥榙oer鈥� is attributed to it. its being the 鈥榚njoyer鈥� (experiencer) consists in the subsistence in it of the feelings of pleasure, pain and the like;鈥攃ontact with physical body and with special unprecedented cognitions and feelings is called its 鈥榖irth鈥�; and dissociation from these same as taken up before is called its 鈥榙eath鈥�; its 鈥榬ebirth鈥� consists in becoming equipped with a body and mind, under the influence of merit and demerit. it is assumed to be 鈥榟urt鈥� by the hurting of its body, eyes and the rest; so that though it is eternal, the said process (of birth and rebirth) has been held to be unobjectionable.鈥�(171-176).

 

碍补尘补濒补艣墨濒补鈥檚 commentary (tattvasa峁僩rahapa帽jik膩):

(A) According to the 狈测腻测补-痴补颈艣别峁�i办补 School.

[There is a large lacuna here in 艢腻苍迟补谤补办峁�i迟补鈥檚 Text tiself; as is clear from the following portions of 碍补尘补濒补艣墨濒补鈥檚 Commentary, of which latter also, the earlier portions are wanting.]

The existence of the Soul as the cogniser has been asserted in the following words:鈥斺�淎ll particular cognitions of such cognisables as Substance, Quality and Action, which are comprised under 鈥楤eing鈥�, etc.,鈥攁nd also of Generality, Specific Individuality and Inherence, which are not comprised under 鈥楤eing, etc.鈥欌�攁ll which cognitions are perceptional or inferential or analogical or verbal or occult (astrological, etc.) or intuitional (e.g. 鈥榤y brother will come to-morrow鈥�) or doubtful or wrong or dreamy or dream-cognition,鈥攁re apprehended by a cogniser distinct from my body, etc.,鈥�(a) because their origination is dependent upon their own causes,鈥�(b) because they are 鈥榞eneral鈥� and 鈥榩articular鈥�,鈥�(c) because they are of the nature of Consciousness,鈥�(d) because they are very quickly destructible,鈥�(e) because they leave impressions,鈥�(f) because they are cognitions,鈥攋ust like the cognition of other persons;鈥攖he Jar and other things serving as. the Corroborative Instance per dissimilarity.鈥�

The import of this comprehensive argument the Author sets forth (from the 狈测腻测补-standpoint) in the following Text:鈥擺see verse 177 next]