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.
अन्तर्याम्यधिदैवाधिलोकादिषु तद्धर्मव्यपदेशात्
In the inner ruler, the divine, the world, and so on, because of the attribution of its qualities.
न च स्मार्तम् अतद्धर्माभिलापाच् छारीरश् च
Nor is it the one described in tradition, because its qualities are not attributed, and it is also embodied.
उभये ऽपि हि भेदेनैनम् अधीयते
For both are indeed studied as distinct.
अदृश्यत्वादिगुणको धर्मोक्तेः
Because the qualities such as invisibility are stated as its attributes.
विशेषणभेदव्यपदेशाभ्यां च नेतरौ
Because of the distinction in qualification and designation, not the other two.
रूपोपन्यासाच् च
And because of the mention of form.
वैश्वानरः साधारणशब्दविशेषात्
Vaiśvānara is meant, due to the specific use of a general term.
स्मर्यमाणम् अनुमानं स्याद् इति
If it be said that inference is remembered, it may be so.
शब्दादिभ्यो ऽन्तःप्रतिष्ठानाच् च नेति चेन् न तथा दृष्ट्युपदेशाद् असम्भवात् पुरुषमपि चैनम् अधीयते
If it is objected that, because it is established within by words and so on, it is not so, that is not the case, because perception and instruction show otherwise, and because this is also studied as the person.
अत एव न देवता भूतं च
For this very reason, it is not a deity or an element.