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Verse 34
Flawless establishment of separateness (prthaktva) as well as non-dualism or oneness (ekatva) in an entity:
सत्सामान्यात्तु सर्वैक्यं पृथग्द्रव्यादिभेदतः ।
भेदाभेदविवक्षायामसाधारणहेतुवत् ॥३४॥ सामान्यार्थ - सत्-अस्तित्व में समानता होने की अपेक्षा से सब जीवादि पदार्थ एक हैं और द्रव्य आदि के भेद से अनेक (पृथक्) हैं। जैसे असाधारण हेतु भेद की विवक्षा से अनेक-रूप और अभेद की विवक्षा से एक-रूप होता है, उसी प्रकार सब पदार्थों में भेद की विवक्षा से पृथक्त्व और अभेद की विवक्षा से एकत्व सुघटित है। With reference to the attribute of universal character of being or existence' (sat, astitva) all substances exhibit oneness or unity while with reference to their specific root-substance etc. [substance (dravya), place (kşetra), time (kāla) and manifestation (bhāva)] these exhibit separateness or distinction; this is just as a specific reason (sādhana, hetu) is one when it is employed in entirety and many when its divisions are emphasized by the speaker.
Reason (sādhana, hetu) is one but when employed in an inference (anumāna) it can be used in two ways: as an agent (kāraka - that from which a thing is made, like clay from which a pitcher is made), or as a source of knowledge (jñāpaka - that which makes a thing known, like smoke leading to the knowledge of fire). Reason (hetu) can also be classified as exhibiting paksa-dharmatva, sapaksa-sattva or vipaksavyāvịtti depending on the intention of the speaker (see explanatory note- Verse 33).
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63
