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Aptamīmāmsā
Non-dualism is inseparably connected (avinābhāvī) with dualism:
अद्वैतं न विना द्वैतादहेतुरिव हेतुना । संज्ञिनः प्रतिषेधो न प्रतिषेध्यादृते क्वचित् ॥२७॥
सामान्यार्थ – जिस प्रकार से हेतु के बिना अहेतु नहीं होता है उसी प्रकार से द्वैत के बिना अद्वैत नहीं हो सकता है। कहीं भी संज्ञी (नामवाले) का प्रतिषेध (निषेध) प्रतिषेध्य के बिना नहीं बनता है।
As there can be no non-reason (ahetu) without the presence of a middle term or reason (hetu), similarly there can be no nondualism (advaita) without the presence of dualism (dvaita). The denial of a word-denoted-entity (samjñī) is nowhere seen without the real existence of the thing that is used for denial.
The existence of a reason (hetu) is necessarily accompanied by the existence of a non-reason (ahetu). Smoke is a reason (hetu) for establishing the existence of fire but a non-reason (ahetu) for establishing the existence of water. Also, for establishing the existence of fire, smoke is a reason (hetu) and water is a non-reason (ahetu).
The word dualism (dvaita), which is countered or denied by non-dualism (advaita), must have real connotation to be able to fit the task. Even when we express non-existence with the phrase “sky-flower' it clearly connotes the existence of the entity 'flower'.
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