न च कार्ये प्रत्यभिसन्धिः
There is no return to the action.
अप्रतीकालम्बनान् नयतीति बादरायण उभयथा च दोषात् तत्क्रतुश् च
Badarayana says, 'He leads without waiting for the time,' and in both ways there is fault; and so is the ritual.
विशेषं च दर्शयति
He also points out the distinction.
संपद्याविर्भावः स्वेन शब्दात्
Emergence at attainment is from its own word.
मुक्तः प्रतिज्ञानात्
Liberated, as declared.
आत्मा प्रकरणात्
The self, because of the context.
अविभागेन दृष्टत्वात्
Because it is seen as undivided.
ब्राह्मेण जैमिनिर् उपन्यासादिभ्यः
Jaimini says, through Brahman, from the explanations and the like.
चितितन्मात्रेण तदात्मकत्वाद् इत्य् औडुलोमिः
Audulomi says: by pure consciousness alone, because its nature is that.
एवम् अप्य् उपन्यासात् पूर्वभावाद् अविरोधं बादरायणः
Even so, Badarayana says, there is no contradiction because of the explanations and prior existence.
संकल्पाद् एव तच्छ्रुतेः
From mere intention, as is heard.
अत एव चानन्याधिपतिः
Therefore, he is without any other ruler.
अभावं बादरिर् आह ह्य् एवम्
Badari says absence, for thus it is.
भावं जैमिनिर् विकल्पामननात्
Jaimini says presence, because of deliberation and reflection.
द्वादशाहवद् उभयविधं बादरायणो ऽतः
Badarayana: both kinds, as in the twelve-day rite, therefore.
तन्वभावे सन्ध्यवद् उपपत्तेः
When the body is absent, like twilight, because it is reasonable.
भावे जाग्रद्वत्
When present, like waking.
प्रदीपवदावेशस् तथा हि दर्शयति
Like the absorption of a lamp, for thus it is shown.
स्वाप्ययसंपत्योर् अन्यतरापेक्षम् आविष्कृतं हि
For dissolution and attainment, it is revealed as dependent on either.
जगद्व्यापारवर्जं प्रकरणाद् असंनिहितत्वाच् च
Except for the activity of the world, because of the context and because it is not present.
प्रत्यक्षोपदेशाद् इति चेन् नाधिकारिकमण्डलस्थोक्तेः
If it is argued that direct instruction is the reason, it is not so, because the statement pertains only to those within the relevant sphere.
विकारावर्ति च तथा हि स्थितिम् आह
And likewise, the condition is described as being associated with transformation.
दर्शयतश् चैवं प्रत्यक्षानुमाने
Moreover, this is shown in both direct perception and inference.
भोगमात्रसाम्यलिङ्गाच् च
Also, because the sign is the mere similarity of enjoyment.
अनावृत्तिः शब्दाद् अनावृत्तिः शब्दात्
There is no return, because of scriptural statement; there is no return, because of scriptural statement.