किं चभिन्नेष्वपि न भिन्नं य-च्छिन्नेष्वच्छिन्नमेव च ।नमामः सर्वसामान्यंरूपं तत्पारमेश्वरम् ॥ ६ ॥तत् पारमेश्वरं रूपं नमामः - एतत्स्तोत्रपरामर्शनद्वारेण अनुग्राह्यजन्तुचक्राभिन्ना वयं समाविशामः ।इत्थमेव पूर्वत्रोत्तरत्र च बहुवचनं योज्यम् ।किं तत् ? - इत्याह भिन्नेषु - विभागेन स्फुरत्स्वपि तत्तत्तत्त्व - तदधिष्ठेयप्रमातृ - तदाश्रयभुवनभावादिषु वस्तुषु यत् न भिन्नम् - एकरूपम्, तथा तेष्वेव च्छिन्नेषु - प्रलयाद्यवस्थासु विनष्टेष्वपि अविनष्टम्, अतश्च सर्वसामान्यम् - पूर्णाहन्तात्मकमहाचैतन्यरूपं सर्वसामान्यपदेन वैशेषिकाभ्युपेतपरापरसामान्यव्यतिरेकोऽस्य दर्शितः ॥ ६ ॥
In plain words
Moreover: We bow to that form of the Supreme Lord, common to all, which in things divided is not divided, and in things cut off is uncut all the same. ‘We bow to’ that ‘form of the Supreme Lord’, that is, through the parāmarśa of this hymn, we, not different from the whole host of creatures to be graced, enter into it in samāveśa. In just this way the plural is to be construed before and after. What is it? To this he says: that which ‘in things divided’, that is, even in things shining forth separately, each tattva, the knowers who preside over it, the worlds and beings that rest on it and the rest, is ‘not divided’, that is, is of one form; and likewise in those very things ‘cut off’, that is, even when they have perished in the states of dissolution and the rest, is not perished; and therefore ‘common to all’, that is, whose form is the great consciousness made of full I-ness. By the words ‘common to all’ its distinction from the higher and lower universals accepted by the Vaiśeṣikas is shown.