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133
CHAPTER V
विरोधान्नोभयैकात्म्यं स्याद्वादन्यायविद्विषाम्। अवाच्यतैकान्तेऽप्युक्ति वाच्यमिति युज्यते ॥7॥ virodhānnobhayaikātmyam syādvāda-nyāya
vidvişām, avāchyataikānte’apyuktir-nāvāchyamiti yujyate. 74. For translation, see verse 13.
COMMENTARY The Ekānta view that apekşā and anapekṣā as shown in the two lines of the previous verse, are both applicable simultaneously, is not tenable. Nor we can say that it is indescribable.
धर्मधर्म्यविनाभावः सिद्ध्यत्यन्योन्यवीक्षया। न स्वरूपं स्वतो ह्येतत् कारकज्ञापकाङ्गवत् ॥75॥ dharmadharmyavinābhāvaḥ siddhyatyanyonya
vikṣayā, na svarūpam svato hyetat kāraka-jñāpakāngavat.
75. The non-difference of dharma and dharmin and not their ownself, is established from one being dependent on the other. They have no separate manifestation. This is established from itself like limbs implying a karaka.
COMMENTARY Before we speak of dharma (quality) or a dharmi (substance possessed of a quality), their own nature has already been established. These are established through dependence of one on the other. This is established by themselves, as we have knowledge of sāmānya and visesa (anvaya and vyatireka)".- We express universal 1. “धर्मधर्मिणोरविनाभावोऽन्योन्यापेक्षयैव सिद्ध्यति, न तु स्वरूपं, तस्य पूर्वसिद्धत्वात्। स्वतो
ह्येतत् सिद्धं सामान्यविशेषवत् ।” Astasahasri.
