32. The unreasonable / in-consistent (Ayukt) appears reasonable / consistent (Yukt) and the reasonable / consistent appears unreasonable / in-consistent to the person, who does not understand the implications (of elements) by means of authority/comprehensive knowledge (Pramana) linguistic, aspect stand point (Naya) and (Nikshepa).
33. Knowledge (Jnan) is Authority (Pramana). The heart-felt purpose of the knower is the stand-point (Naya). The ways and means of knowing is verbal/linguistic aspect (Nikshipa). One should understand the implications (significance) of elements, in this rational manner.
34. All the stand-points (nayas) originate from two main stand-points Real (Nischaya) and practical (vyavahar/Practical). The substantial (Dravyarthic) and the modal (Paryayartihc) stand-points are means to know the real (i.e. helpful in the realisation of the Real).
35. The Practical stand point of view (Vyavahar naya) relatively speaking treats with (deals with) difference (distinctions) in various attributes (Dharmas/Characteristics) of an indivisible object (Akhand Padartha/matter/Vastu) from particular aspects. That, which does not do so (i.e. that which experiences the indivisible object in indivisible manner, as a whole) is the Real/absolute point of view.
36. The statement that the wise (Jnani) has got (Right) perception, (Right) knowledge, (Right) conduct is a statement (given) from practical stand point. From Real stand-point, the wise (Jnani) has neither (Right) Perception, nor (Right knowledge, nor (Right) conduct. He is really / purely a knower (Jnata) a conscious being).
37. It is the this way that the practical stand-point, that is dependent upon non-selves is rejected/denied by the Real Stand point, that is (on the contrary) self dependent (Atmasrit/independent). Only ascetics, abiding by (seeking protection of the Real point of view, attain salvation.
38. (But) it is not possible to preach the subtle-truth (paramartha/the best end) with out the assistance of the practical stand point; Just as it is not possible to explain things to Non-Aryans without the assistance of their (Non-Aryans) language.
39. The statement from practical stand-point is unreal (untrue) and that from the Real Stand Point is Real (true). The Right believer relies upon/adopts (seeks protection of) the Real stand point.
40. Certain souls (Jiva), who do not understand the Real from the real stand-point, although they rely upon (adopt) the real, spoil their conduct by becoming either idle or arbitrary, in their outward apparent behaviors/conduct.
41. (As regards such persons, the Acharya says:) The visionaries of subtle truth/final beautitude (Param-bhava) should know the Real stand point alone, that deals with pure-soul. But those who are not the visionaries of subtle-truth (i.e. who do not visualise the final beautitude) who are wrong believers) (they) deserve to be addressed only from practical stand-point.
42. Definitely, it is (very) difficult to know as to what saint (Sramana) is in which mental condition (or stage), It is because of this that those saints, who continues to follow/observe their previous conduct, are from practical stand-point saluted/worshipped likewise.
43. Hence, all stand-points (Nayas), which insist on the veracity of their respective versions (aspect) are false (untrue); they stand corrected, as and when they adopt relativism.
44. Works such as (Dissemination of) knowledge are true according to general rules and their exceptions. They should be accomplished in a way, which complete success be achieved.