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श्रीमदमृतचन्द्रविरचितः
समग्रसामान्यमुपैति वस्तुतां न तन्मयं द्रव्यभरात पृथग्भवत् । विशेषतां द्रव्यभरे तदर्पयद् विभागतस्तेष्वपि देव ! लीयते ॥१६॥
samagrasāmânyam upaiti vastutām
na tannayam dravyabharāt prthag bhavat / viseșatām dravyabhare tad arppayad
vibhāgatas teşv api deva liyate 1/1611
O Lord! The (universal that is found in all substances, called the) "total universal," does not come to be an existent if it is isolated from the totality of substances in which it is found. (i.e. "Total universality" is a designation which applies to all substances; it does not exist independent of them.) Rather, it exists in the sense of endowing the totality of substances with separateness, "dissolved" in (each of them individually. (i.e. There must be more than one substance for the concept of a "universality which applies to all” to be meaningful.) (16) (516)
न चैकसामान्यमिदं तव प्रभो ! स्वपर्ययेभ्यः पृथगेव भासते । स्वपर्ययाणां द्रढ़यद् विशेषतामभागवृत्तं तदिहावभासते ॥ १७ ॥
na caikasāmānyam idam tava prabho
svaparyayebhyaḥ prthag eva bhāsate / svaparyayānām dradhayad višeşatām
abhāgavrttam tad ihāvabhāsate ||171/
Furthermore, O Lord, (in) your (system) this one universal does not appear separate from its own modes. It manifests itself in this world by residing within these modes, inseparable (from them), and "strengthening" the particulars (i.e. not negating their existence). (17) [517]
तवेति सत्प्रत्ययपीतमञ्जसा समस्तमेतत् प्रतिभाति तन्मयम् । अखण्डितः प्रत्यय एष ते तु सन् भवन्मयत्वं न जहाति जातुचित ॥१८॥
taveti satpratyayapîtam añjasā
samastam etat pratibhāti tanmayam / akhanditaḥ pratyaya eșa te tu san
bhavanmayatvam na jahāti jātucit |/18/
The real existent, (namely the substance-mode complex), is taken in by your knowledge. Indeed, therefore, the entire universe appears as being one with that knowledge. But that unbroken cognition (i.e. the knowledge) never abandons its oneness with you. (From this point of view, one can assert that in some sense the subject and object are identical.) (18) (518)
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