दर्शयति चाथो अपि स्मर्यते
He shows it thus, and moreover, it is remembered.
अत एव चोपमा सूर्यकादिवत्
Therefore, the comparison is made, as with the sun and its rays.
अम्बुवदग्रहणात् तु न तथात्वम्
But, because water is not taken, it is not exactly so.
वृद्धिह्रासभाक्त्वमन्तर्भावादुभयसामञ्जस्यादेवं दर्शनाच् च
Because increase and decrease are included, and because there is harmony between both, and such is observed.
प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीति च भूयः
The subject is limited to this extent, for it denies more, and then further declares.
तदव्यक्तमाह हि
Indeed, it is said to be unmanifest.
अपि संराधने प्रत्यक्षानुमानाभ्याम्
Even in propitiation, it is evident through perception and inference.
प्रकाशादिवच्चावैशेष्यं प्रकाशश् च कर्मण्यभ्यासात्
It is undifferentiated, like illumination and the rest; and illumination is repeated in action.
अतो ऽनन्तेन तथा हि लिङ्गम्
Therefore, it is infinite, for such is the indication.
उभयव्यपदेशात्त्वहिकुण्डलवत्
Because both are spoken of, as with the snake and the coil.
प्रकाशाश्रयवद्वा तेजस्त्वात्
Or, as with the support of illumination, because it is of the nature of light.
पूर्ववद्वा
Or, as previously.
प्रतिषेधाच् च
And also because of prohibition.
परमतस्सेतून्मानसंबन्धभेदव्यपदेशेभ्यः
Because the opponent’s view is contradicted by distinctions in measurement, connection, and designation.
सामान्यात् तु
But because of generality.
बुद्ध्यर्थः पादवत्
It is for the sake of intellect, like the foot.
स्थानविशेषात्प्रकाशादिवत्
Because of particular location, as with illumination and so on.
उपपत्तेश् च
And because it is reasonable.
तथान्यप्रतिषेधात्
Likewise, because there is no prohibition regarding the other.
अनेन सर्वगतत्वमायामशब्दादिभ्यः
By this, omnipresence is inferred from words like 'space' and others.
फलमत उपपत्तेः
Therefore, the result is due to reason.
श्रुतत्वाच् च
And also because it is taught.
धर्मं जैमिनिरत एव
Jaimini holds that it is dharma itself.
पूर्वं तु बादरायणो हेतुव्यपदेशात्
But Bādarāyaṇa says it is earlier, because of the mention of cause.
सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात्
Because there is no distinction in injunction and so on, the conviction is from all Vedānta texts.
भेदान् नेति चेद् एकस्याम् अपि
If there is difference, even in one case, it is not so.
स्वाध्यायस्य तथात्वे हि समाचारे ऽधिकाराच् च सववच् च तन्नियमः
For the same applies to self-study, because of the rule and the eligibility for practice.
दर्शयति च
And it is also shown.
उपसंहारोर्ऽथाभेदाद्विधिशेषवत्समाने च
The conclusion is due to non-difference of meaning, as in the case of supplementary injunction, and also when it is the same.
अन्यथात्वं शब्दाद् इति चेन् नाविशेषात्
If it is said to be otherwise because of the word, it is not so, because there is no distinction.