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Āptamīmāṁsā
In the vijñānādvaita scheme, inference, through the use of the sādhya and the sādhana, cannot establish that cognition alone is real:
साध्यसाधनविज्ञप्तेर्यदि विज्ञप्तिमात्रता । न साध्यं न च हेतुश्च प्रतिज्ञाहेतुदोषतः ॥८०॥
सामान्यार्थ - यदि साध्य और साधन (हेतु) की विज्ञप्ति (ज्ञान) को विज्ञान-मात्र ही माना जाए तो ऐसा कहने से प्रतिज्ञादोष (स्ववचन-विरोध)
और हेतुदोष (असिद्धादि दोष) उपस्थित होते हैं - और इस कारण न कोई साध्य बन सकता है और न हेतु।
(In the scheme of vijñānādvaita -) If through the use of the sādhya (statement of that which is to be proved, the major term) and the sādhana (statement of the reason, the middle term, hetu) one tries to prove that cognition alone is real, the process will not be a legitimate one; the statement of the sādhya, without considering any distinction whatsoever between the sādhya and sādhana, will suffer from what is known as the fallacy of the thesis (pratijnādosa) and the statement of the hetu, without accepting an inseparable connection with the major term, sādhya, from the fallacy of the reason (hetudoșa).
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