Establishment of Brahman 4.8

4.8

yathā loke ‘dvīpaviśeṣe evaṃnāmāno maratakamayapādāḥ padmarāgamayacañcavaḥ sauvarṇarājatapakṣāḥ pakṣiṇaḥ'iti pakṣisāmānyaṃ pramāṇāntaradhigatamananyasādhāraṇena dharmakalāpena saṃsṛjyamānaṃ pramāṇāntarānadhigataṃ viśeṣarūpamāsādayati, vākyena ca pramīyate pramāṇāntarānadhigatena viśeṣarūpeṇa ---
sarvasyaiva hi vākyasyānadhigato viśeṣa eva prameyaḥ tathā kāraṇasāmānyaṃ vā satsāmānyaṃ vā ‘yato vā imāni bhūtāni jāyante'; iti ‘asthūlamanaṇvahrasvam'ityādipadārthaiḥ saṃsargādbhedācca pramāṇāntarānadhigataṃ viśeṣarūpamāsādayati, vākyasya ca prameyaṃ bhavati /
tadevaṃ lokasiddhapadārthānvayenaivāpūrvārthapratipatternānavabodhakatvamanuvādakatvaṃ vā /

Just as in ordinary worldly experience, [in the sentence] "in a particular island there are birds of such a name, having feet of emerald, beaks of ruby, and wings of gold and silver," the generality "bird," understood through another means of valid cognition, when connected with an aggregate of properties that are unique, attains a particular form that is not understood through another means of valid cognition, and is cognised by the sentence in the form of a particular not understood through another means of valid cognition—
for the object of valid cognition of every sentence is indeed only an uncomprehended particular—so too the generality "cause" or the generality "being," through connection and distinction with word-meanings such as "from which indeed these beings are born" and "not gross, not subtle, not short," attains a particular form not understood through another means of valid cognition, and becomes the object of valid cognition of the sentence.
Thus, because an unprecedented meaning is understood precisely through the syntactic connection of word-meanings established in ordinary worldly experience, there is neither failure to convey nor mere reiteration.