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Aptamīmāṁsā
Fault in accepting both, absolute 'non-dualism' (advaita-ekānta) and absolute 'separateness' (prthaktva-ekanta), without mutual dependence:
विरोधान्नोभयैकात्म्यं स्याद्वादन्यायविद्विषाम् ।
अवाच्यतैकान्तेऽप्युक्ति वाच्यमिति युज्यते ॥३२॥ सामान्यार्थ - (अद्वैत-एकान्त और पृथक्त्व-एकान्त दोनों में अलग-अलग दोष देखकर) जो स्याद्वाद-न्याय से द्वेष रखने वाले हैं उनके यहाँ अद्वैत और पृथक्त्व दोनों का उभयैकात्म्य (एकान्त) नहीं बन सकता है क्योंकि दोनों के सर्वथा एकात्म्य मानने में विरोध-दोष आता है। अवाच्यता (अवक्तव्यता) एकान्त भी नहीं बन सकता है क्योंकि अवाच्यतैकान्त में 'यह अवाच्य है' ऐसे वाक्य का प्रयोग करने से वह वाच्य हो जाता है।
(Upon realization of the flaws of the two views individually -) The enemies of your doctrine of syādvāda can also not maintain that the two views-viz.'absolutenon-dualism' (advaita-ekānta) and absolute separateness' (prthaktva-ekānta) - describe one and the same phenomenon; it is impossible since the two views are self-contradictory (like the child of a barren woman'). If (upon realization of the flaw of this position) they proclaim that the phenomenon is absolutely indescribable (avācyataikānta) then, having described reality as 'indescribable', it becomes describable and their stand gets refuted (only a non-reality can be said to be indescribable). (Syāduāda characterizes a phenomenon as 'indescribable' only in the sense of inexpressibility of the state of simultaneous affirmation and denial of the proposition; the phenomenon is a reality but due to the limitation of the language it cannot be expressed.)
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