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Aptamīmāṁsā
Successive affirmation and negation (ubhaya), simultaneous affirmation and negation (avaktavya), and the remaining three limbs of saptabhangi:
क्रमार्पितद्वयाद् द्वैतं सहावाच्यमशक्तितः ।
अवक्तव्योत्तराः शेषास्त्रयो भङ्गाः स्वेहतुतः ॥१६॥ सामान्यार्थ - वस्तु-तत्त्व स्व-पर-चतुष्टय की अपेक्षा से क्रम से विवक्षा होने से उभयात्मक (द्वैत) है तथा स्व-पर-चतुष्टय की अपेक्षा से युगपत् विवक्षा होने से कथन की असामर्थ्य के कारण अवक्तव्य है। इसी प्रकार सत्, असत् तथा उभय के साथ अवक्तव्य को लिए हुए जो शेष तीन भंग हैं वे भी अपने-अपने कारणों के अनुसार सुघटित हैं।
An object can exhibit, in a way, the dual character of existence as well as non-existence (sat and asat - ubhaya) when asserted successively in regard to the elements of the quaternion; the same character (existence as well as non-existence), when asserted simultaneously, leads to a proposition that is indescribable (avaktavya) due to the limitation of our expression. The remaining three forms of assertion [existing (sat) and indescribable (avaktavya); non-existing (asat) and indescribable (avaktavya); and existing (sat), non-existing (asat), and indescribable (avaktavya)] arise from their own causes depending on the particular state or mode of the object - naya.
When the object is seen successively from the two points of view – substance (dravya) and form (paryāya) – there is simple summing up only of the results. We can assert, without fear of contradiction, that soul is both eternal and non-eternal. It is
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