अन्तस् तद्धर्मोपदेशात्
Within, because the teaching concerns its attribute.
भेदव्यपदेशाच् चान्यः
And because of the designation of difference, it is another.
आकाशस् तल्लिङ्गात्
Space, because of the indicative mark.
अत एव प्राणः
For the same reason, the vital force.
ज्योतिश् चरणाभिधानात्
Light, because of the mention of its course.
छन्दो ऽभिधानान् नेति चेन् न तथा चेतोऽर्पणनिगदात् तथा हि दर्शनम्
If it is objected that it is not so because of the mention of metre, it is not so, because the offering of the mind is stated; for thus is the vision.
भूतादिपादव्यपदेशोपपत्तेश् चैवम्
And thus, because of the appropriateness of the designation as the cause of elements and so on.
उपदेशभेदान् नेति चेन् नोभयस्मिन्न् अप्य् अविरोधात्
If it is objected that it is not so because of the difference in teaching, not so, because in both cases there is no contradiction.
प्राणस् तथानुगमात्
The vital force, because of the subsequent connection.
न वक्तुर् आत्मोपदेशाद् इति चेद् अध्यात्मसंबन्धभूमा ह्य् अस्मिन्
If it is objected that it is not so because the teacher refers to his own self, not so, for here the ground is the relation to the self.
शास्त्रदृष्ट्या तूपदेशो वामदेववत्
But the teaching is according to the view of the scripture, as in the case of Vamadeva.
जीवमुख्यप्राणलिङ्गान् नेति चेन् नोपासात्रैविध्यादाश्रितत्वाद् इह तद्योगात्
If it is objected that it is not so because of the marks of the individual soul and the chief vital force, not so, because the threefold meditation is based on both, and here the connection is established.
सर्वत्र प्रसिद्धोपदेशात्
Everywhere, because the teaching is well known.
विवक्षितगुणोपपत्तेश् च
And because the intended attribute is appropriate.
अनुपपत्तेस् तु न शारीरः
But not the embodied soul, because of the impossibility.
कर्मकर्तृव्यपदेशाच् च
And because of the designation as agent and doer of action.
शब्दविशेषात्
Because of the distinctive use of words.
स्मृतेश् च
And because of what is remembered.
अर्भकौस्त्वात् तद्व्यपदेशाच् च नेति चेन् न निचाय्यत्वाद् एवं व्योमवच् च
If it is argued that it is not so because of childhood, and because of such designation, that is not correct, for it is indeed subject to instruction, just as with space.
संभोगप्राप्तिर् इति चेन् न वैशेष्यात्
If it is suggested that enjoyment is attained, that is not so, because of distinction.
अत्ता चराचरग्रहणात्
The eater, because both moving and unmoving are grasped.
प्रकरणाच् च
And because of the context.
गुहां प्रविष्टाव् आत्मानौ हि तद्दर्शनात्
The two selves enter the cave, for such is seen.
विशेषणाच् च
And because of the qualifier.
अन्तर उपपत्तेः
Because of the inner presence.
स्थानादिव्यपदेशाच् च
And because of the designation of place and so on.
सुखविशिष्टाभिधानाद् एव च
And indeed because of the mention of being distinguished by happiness.
अत एव च स ब्रह्म
Therefore, he is Brahman.
श्रुतोपनिषत्कगत्यभिधानाच् च
And because of the mention of the course described in the Upanishads.
अनवस्थितेर् असंभवाच् च नेतरः
Not the other, because of endlessness and impossibility.