स्मरन्ति च
And tradition also remembers this.
अपि सप्त
Even seven.
तत्रापि तद्व्यापारादविरोधः
Even there, because of that activity, there is no contradiction.
विद्याकर्मणोर् इति तु प्रकृतत्वात्
But with regard to knowledge and action, because it is the subject under discussion.
न तृतीये तथोपलब्धेः
Not in the third case, because it is not so observed.
स्मर्यते ऽपि च लोके
And it is also remembered in the world.
दर्शनाच् च
And because it is seen.
तृतीयशब्दावरोधः संशोकजस्य
The restriction by the third word applies to what is born from drying up.
तत्स्वाभाव्यापत्तिरुपपत्तेः
Its natural occurrence is reasonable.
नातिचिरेण विशेषात्
Not after a long time, because of the distinction.
अन्याधिष्ठिते पूर्ववदभिलापात्
When established in something else, as before, because of the usage.
अशुद्धम् इति चेन् न शब्दात्
If it is said to be impure, not so, because of the word.
रेतःसिग्योगो ऽथ
Then, the connection with semen.
योनेःशरीरम्
The body from the womb.
सन्ध्ये सृष्टिराह हि
Indeed, creation is said to occur in the intermediate state.
निर्मातारं चैके पुत्रादयश् च
And some say the creator, as well as sons and others.
मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात्
But it is only an illusion, because its true nature is not fully manifested.
पराभिध्यानात् तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ
But because of another's will, it is concealed; for from that come its bondage and the opposite.
देहयोगाद्वा सो ऽपि
Or, because of connection with the body, that too.
सूचकश् च हि श्रुतेराचक्षते च तद्विदः
For the indication is indeed from scripture, and those who know declare it.
तदभावो नाडीषु तच्छ्रुतेरात्मनि च
Its absence is in the channels, according to that scripture, and in the self.
अतः प्रबोधो ऽस्मात्
Therefore, awakening is from this.
स एव तु कर्मानुस्मृतिशब्दविधिभ्यः
But it is the same, because of karma, memory, scriptural injunctions.
मुग्धेर्ऽधसंपत्तिः परिशेषात्
For the one who is deluded, attainment is partial, because of the remainder.
न स्थानतो ऽपि परस्योभयलिङ्गं सर्वत्र हि
Even from its location, the characteristic marks of both do not apply to the other, for such marks are found everywhere.
भेदाद् इति चेन् न प्रत्येकमतद्वचनात्
If it is argued that this is due to difference, it is not so, because the scripture does not state this for each case.
अपि चैवम् एके
Moreover, some hold this view.
अरूपवदेव हि तत्प्रधानत्वात्
Indeed, it is like the formless, because that is predominant.
प्रकाशवच्चावैयर्थ्यात्
It is like illumination, because otherwise it would be purposeless.
आह च तन्मात्रम्
He also declares it to be merely that.