Verse 3.3.40-41

Sanskrit text, Unicode transliteration and English translation of verse 3.3.40-41:

स्फटिकादि यथा द्रव्यं भिन्नरूपैरुपाश्रयैः ।
स्वशक्तियोगात् संबन्धं ताद्रूप्येणोपगच्छति ॥ ४० ॥
तद्वच्छब्दोऽपि सत्तायामस्यां पूर्वं व्यवस्थितः ।
धर्मैरुपैति संबन्धमविरोधिविरोधिभिः ॥ ४१ ॥

sphaṭikādi yathā dravyaṃ bhinnarūpairupāśrayaiḥ |
svaśaktiyogāt saṃbandhaṃ tādrūpyeṇopagacchati || 40 ||
tadvacchabdo'pi sattāyāmasyāṃ pūrvaṃ vyavasthitaḥ |
dharmairupaiti saṃbandhamavirodhivirodhibhiḥ || 41 ||

40-41. Just as crystal etc., in association with objects of different colours, seem to become one with them on account of their power (of assuming different forms) in the same way, the word, taking its stand at first on this secondary Being, becomes related to various properties, contradictory and non-contradictory.

Commentary

[The external object has its fixed form, it cannot coexist with both existence and non-existence and, therefore, if that is the meaning of the word, it cannot enter into relation at the same time with the meaning of the words ‘asti’ and nāsti. Therefore, the meanings of words have this secondary Being. The meaning of a word is capable of entering into association with the meanings of all other words. It is like the crystal, or glass or the sky. It is sometimes associated with the meaning of ‘asti’ and sometimes with that of nāsti. An object like crystal is very clear and when in contact with, say, a blue object, does not give up its own clarity, but appears to be blue. Similarly, this secondary Being, when linked with such ideas as negation, becomes coloured by it, without giving up its own form. It appears to be identical with negation. The clarity of crystal consists in its being able to assume various forms and colours. That is its power. The power of this secondary Being also consists in its being able to assume the forms of all particulars. The word (śabda) is so called because the object is reflected in it (arthaḥ śabdyate iti kṛtvā). The word has its footing in this secondary Being in the beginning (pūrvam), that is, when the meaning of the individual word is understood. At the time of the understanding of the meaning of the sentence, the meaning of the individual word which has its basis in this secondary Being, enters into relation with opposites and nonopposites. Positive objects are the non-opposites. They are favourable to this secondary Being, just as jasmine flowers are to crystal. That is why this Being assumes the form of these non-opposites in their presence. External Being is not opposed to it. In fact, it is very near to it. The opposites are the negative entities. Being negative in nature, they affect the nature of this secondary Being, just as a japa flower which is red affects the colour of crystal. It is due to this secondary Being that external objects which are combinations of substance and quality are presented by words separately as substance and quality.]

Association with opposites is now being shown.