And on account of the non-perception of other (possible results) promised by other Smritis.

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1. If it be objected that there would remit the lost of authoritativeness of Scripture, from the contradiction of Smritis of undoubted authority (testimony), we refute this objection, because the erroneousness of these Smritis results from being contradictory to other Smritis agreeing with Scripture of (absolutely) undoubted authority.

(It may be stated that) Rudra and others are known to be perfectly wise; hence being contradictory to their statements, Scripture should lose its authoritativeness. But this cannot be, for there are other Smritis derived from Vishnu and others who are absolutely perfect in wisdom; hence (from their agreement and corroboration) the superiority of Scripture becomes settled.

2. And on account of the non-perception of other (possible results) promised by other Smritis.

Of other (possible effects, i.e., of the results or fruits, etc.), that are declared in those other Smritis as fit to be realised, from want of direct perception, (that is, from want of realisation), it is right to admit their erroneousness.

By the word ‘and’ is admitted that the effects, etc., promised in the other Smritis are in part realised.

3. Hereby the Yoga (science) is (also) refuted.

It is not to be supposed that the fruit of Yoga practices is in actual experience; for though the practice is made according to injunctions, the effect is not realised exactly in the declared (or promised) periods of time.

4. The same (erroneousness) cannot be predicated of this (Shruti, and Smriti following it), from Us absolutely different character and from (the authority of) the Word (itself).

The loss of authoritativeness cannot be predicated of Scripture and the Smritis that follow Scripture on account of the non-perception of the declared results, as it has been said of the other Smritis: For Scripture being eternal, is of a different character; and those Smritis also differ in character (from these) as following (agreeing with) Scripture. For, in what is eternal, errors should not be supposed, and its authoritativeness arises out of itself. Otherwise, (the authoritativeness of any statement regarding subtle things cannot be made out), for it would entail an endless chain of uncertainty. Also the Bhallaveya Shruti says, “Neither the eye, nor the ear, nor the reasoning, nor Smriti makes Him (the Lord) known to us; and only the Vedas do in fact tell (us) of Him; (hence they are the Vedas). The eternal character of the Vedas is seen from Scripture itself as in the text, “O Virupa, (do thou praise) by Eternal Speech”. (Rv. VIII-64-6); and the Smriti says, “The eternal word which has no beginning or end was uttered by the self-existing Lord.”

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