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Āptamīmāṁsā
Existence has invariable togetherness (avinābhāva) with nonexistence:
अस्तित्वं प्रतिषेध्येनाविनाभाव्येकधर्मिणि । विशेषणत्वात् साधर्म्यं यथा भेदविवक्षया ॥१७॥
सामान्यार्थ - एक ही वस्तु (धर्मी) के विशेषण होने के कारण अस्तित्व धर्म (विधेय) का नास्तित्व धर्म (प्रतिषेध्य) के साथ अविनाभाव सम्बन्ध है, जैसे कि हेतु प्रयोग में साधर्म्य (अन्वय-हेतु) भेद विवक्षा से वैधर्म्य (व्यतिरेक- हेतु) के साथ अविनाभाव सम्बन्ध लिए रहता है।
Existence (astitva), being a qualifying attribute (viseṣana) of an entity (dharmi), has invariable togetherness (avinābhava) with its opposite, non-existence (nāstitva). It is like presence-inhomologue (sadharmya), a qualifying attribute (viseṣaṇa) of the middle term (hetu), will have invariable togetherness (avinābhāva) with its opposite, absence-in-heterologue (vaidharmya), used to highlight distinction (vyatireka).
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The middle term (hetu) has both - the association (anvaya) and the distinction (vyatireka) – with the major term (sādhya). Association (anvaya) establishes the homogeneousness (sadharmya), and distinction (vyatireka) the heterogenousness (vaidharmya) with the major term (sadhya).
Association (anvaya) establishes the logical connection (vyapti) by positivity: "The hill is full of fire (major term) because it is full of smoke (middle term), as a kitchen," - the presence of the major term (sadhya) is attended by the presence of the middle term (hetu or sadhana) - presence-inhomologue (sadharmya).
