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.
न वा प्रकरणभेदात् परोवरीयस्त्वादिवत्
Not so, because difference of context does not imply superiority or inferiority, as in the case of higher and lower.
संज्ञातश् चेत् तद् उक्तम् अस्ति तु तद् अपि
If it is recognized as such, that has already been stated; yet, that too exists.
व्याप्तेश् च समञ्जसम्
And because of pervasion, it is reasonable.
सर्वाभेदादन्यत्रेमे
Because there is no distinction in all cases except this.
आनन्दादयः प्रधानस्य
Bliss and the rest belong to the chief principle.
प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे
The non-attainment of 'dear head' and so on, and the increase and decrease, are indeed due to difference.
इतरे त्वर्थसामान्यात्
But the others are due to the generality of meaning.
आध्यानाय प्रयोजनाभावात्
Because there is no purpose for meditation.
आत्मशब्दाच् च
And because of the word 'self'.
आत्मगृहीतिर् इतरवद् उत्तरात्
The grasping of the self is as in the other case, because of what follows.
अन्वयाद् इति चेत् स्याद् अवधारणात्
If it be said, 'because of connection,' it may be so, because of specification.
कार्याख्यानादपूर्वम्
Because the effect is mentioned, it is not new.
समान एवं चाभेदात्
And thus, because of non-difference, it is the same.
सम्बन्धादेवमन्यत्रापि
Thus, because of connection, even elsewhere.
न वा विशेषात्
Or not, because of distinction.
दर्शयति च
And it is shown.
संभृतिद्युव्याप्त्यपि चातः
And because of collection and pervasion, therefore.
पुरुषविद्यायामपि चेतरेषामनाम्नानात्
Also in the meditation on the person, because the others are mentioned.
वेधाद्यर्थभेदात्
Because of the difference in meaning, beginning with the Creator.
हानौ तूपायनशब्दशेषत्वात् कुशाच्छन्दस्स्तुत्युपगानवत्तदुक्तम्
But in the case of omission, since the word 'upāyana' remains, the kusha grass and the metres are like praise and song, as has been said.