स्मृतितैव कथं तावद् भ्रान्तेश् चार्थस्थितिः कथम्
पूर्वानुभवसंकारापेक्षा च किम् इतीष्यते ॥४॥
smṛtitaiva kathaṃ tāvad bhrānteś cārthasthitiḥ katham
pūrvānubhavasaṃkārā-pekṣā ca kim itīṣyate
— the very nature of being memory; — how (could it hold)?; — in the first place; — in the case of (such) an error; — and; — the fixing of the object; — how?; — the dependence on the impression of the prior experience; — and; — why (is it admitted)?; — thus; — is held, is maintained
For, in the first place, how could it then even be memory at all? And in such an error, how could the object be fixed? And why is dependence on the impression of the prior experience admitted (if memory does not reach that experience)?