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Verse 33
With mutual dependence, separateness (prthaktva) and nondualism or oneness (ekatva), become reality:
अनपेक्षे पृथक्त्वैक्ये ह्यवस्तु द्वयहेतुतः ।
तदेवैक्यं पृथक्त्वं च स्वभेदैः साधनं यथा ॥३३॥
सामान्यार्थ - परस्पर निरपेक्ष पृथक्त्व और एकत्व दोनों हेतुद्वय से अवस्तु हैं (पृथक्त्व अवस्तु है एकत्व - निरपेक्ष होने पर; एकत्व अवस्तु है पृथक्त्व-निरपेक्ष होने पर) । एकत्व और पृथक्त्व सापेक्ष-रूप में विरोध के न होने से उसी प्रकार वस्तु तत्त्व को प्राप्त हैं जैसे कि साधन ( हेतु) एक होने पर भी अपने भेदों के द्वारा अनेक भी है।
Considered independent of each other, the two views of separateness (prthaktva) and non-dualism or oneness (ekatva) become fictitious or non-reality. [Separateness (prthaktva) becomes a non-reality without it being considered in relation to non-dualism (ekatva), and non-dualism becomes a non-reality without it being considered in relation to separateness (prthaktva) ]. In fact, an object is characterized by oneness as well as separateness just as a single reason (sadhana, hetu) is characterized by one as well as many attributes.
The reason or middle term (sadhana, hetu) is defined as that which cannot exist except in connection with that which is to be proved, the major term (sādhya). Thus, it has invariable togetherness (avinābhāva) with the major term (sādhya). But it has other attributes too. Consider this: “This hill (minor term, locus or abode – paksa) is full of fire (major term sadhya) because it is full of smoke (middle term or reason sadhana or hetu), as in the kitchen (homogeneous example -
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