श्रुत्या निवारितं नूनं नानात्वं स्वमुखेन हि ।कथं भासो भवेदन्यः स्थिते चाद्वयकारणे ॥ ४७ ॥
In plain words
The śruti rules multiplicity out, and it does so in its own plain words — no hedging. And once the one cause without a second stands established, how could anything appear that is other than it?
Close to the Sanskrit
By the śruti, multiplicity is certainly ruled out, and by its own mouth indeed. And when the non-dual cause stands established, how could there be any appearance that is other?