, ---- , , ---- । ॥ §०§ , , ---- , , ? ---- , , । ---- , ---- , ---- ॥३॥ ---- । ॥ §१§ । ॥ §२§ , , , , । ---- ।}
In plain words
But surely it was said, “measuring, with respect to what is the content of a single designation”. If a single designation works only on an outer , how then was it said that is of each , when the is the of being mixed together? Calming this doubt, and to set out what the of a is in truth, he says:
According to liking, according to wanting, according to learning, the is divided, even in one object brought about by linking.
Although the pot, as “pot”, is one object seen outside, yet it is not only that much; it also bears being made to shine apart. Consider: analysis is either free, or follows wanting, or draws on what was commonly known before; and when the analysis is made in any of these three ways, the shine as separate. But if so, how is the one? It is answered: the that is the quickening life of those , though they shine separately, sometimes rests on each alone, and then there is the grasping of a higher or a lower universal. But sometimes, by making some subordinate and one principal, the has mixing as its life, as in “here, this, so”, and then that is one . “Api” is out of its order. The one object, in nature, which is brought about by linking, that is, by the of being mixed: even while that is one, the is still divided, without passing beyond liking, that is, ; wanting, that is, being in the power of the wish for effective action; and learning, that is, relying on the dealings of the elders.
To show by example how, he says:
Just as that are not divided in space and time are divided by length, roundness, uprightness, being a man, being smoke, being of sandalwood and the like,
in just the same way being, pot, substance, gold, brightness and the like are distinct that do distinct work; they are where the word takes its stand.
Here, to begin with, even in the one of a man, known as sentient, one sometimes holds in awareness only his length, a spreading over a wide space, which trees have too; or his roundness, the form of a binding without joints, which stones too can have; or his uprightness, the form of reaching into the upward direction, which belongs to a post too; or his being a man, the form of fitness for free states such as going and coming, which he shares with other men. Consider: one would do so simply by a free will that has the form of liking, as has been said:
“That which rises of its own accord, because distraction is the very essence of the mind.”