करणवच् चेन् न भोगादिभ्यः
If (the self) were like an instrument, no, because of enjoyment and so on.
अन्तवत्त्वम् असर्वज्ञता वा
There would be either finitude or lack of omniscience.
उत्पत्त्यसंभवात्
Because origination is impossible.
न च कर्तुः करणम्
And the instrument is not the agent.
विज्ञानादिभावे वा तदप्रतिषेधः
Or, if there is cognition and so on, then there is no denial of that.
विप्रतिषेधाच् च
And because of mutual contradiction.
न वियदश्रुतेः
Not from space, because it is not heard.
अस्ति तु
But it does exist.
गौण्यसंभवाच् छब्दाच् च
Because of the possibility of a secondary meaning and because of the word.
स्याच् चैकस्य ब्रह्मशब्दवत्
And for one, it may be as with the word 'Brahman'.
प्रतिज्ञाहानिर् अव्यतिरेकात्
There is no violation of the proposition, because there is no separation.
शब्देभ्यः
From the words.
यावद्विकारं तु विभागो लोकवत्
But the distinction lasts only as long as the modification, as in the world.
एतेन मातरिश्वा व्याख्यातः
By this, air is also explained.
असंभवस् तु सतो ऽनुपपत्तेः
But there is impossibility, because existence does not fit.
तेजो ऽतस् तथा ह्य् आह
Therefore, fire; thus it is said.
आपः
Water.
पृथिवी
Earth.
अधिकाररूपशब्दान्तरेभ्यः
From other words indicating the form of the context.
तदभिध्यानाद् एव तु तल्लिङ्गात् सः
But only from the meditation upon that, because of the sign.
विपर्ययेण तु क्रमो ऽत उपपद्यते च
However, in the reverse order, the sequence is appropriate.
अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गाद् इति चेन् नाविशेषात्
If it is said that consciousness and mind are intermediate in order because of the sign, it is not so, because there is no distinction.
चराचरव्यपाश्रयस् तु स्यात् तद्व्यपदेशो भाक्तस् तद्भावभावित्वात्
But it may be based on the moving and unmoving; the designation is figurative, because it is caused by their presence or absence.
नात्मा श्रुतेर् नित्यत्वाच् च ताभ्यः
The self is not (produced), because of the scripture and because it is eternal, unlike those.
ज्ञो ऽत एव
Therefore, the knower is so.
उत्क्रान्तिगत्यागतीनाम्
Of departure, movement, and return.
स्वात्मना चोत्तरयोः
And, in the latter two, by its own self.
नाणुरतच्छ्रुतेर् इति चेन् नेतराधिकारात्
If it is argued, 'Not the subtle, because of that scripture,' not so, since the other context applies.
स्वशब्दोन्मानाभ्यां च
Also, by its own term and by measure.
अविरोधश् चन्दनवत्
There is no contradiction, as with sandalwood.