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ĀPTA-MĪMĀMSĀ
certain quality of a substance, as both of these are unreal. For example, when we speak about unity, we deny the existence of diversity and vice versa. The reply is that when we want to speak about anything, we accept its existence. We never want to speak about anything which is non-existent. Otherwise we cannot have any action performed. By merely saying "a man, and fire” we cannot get cooking. There must be action to get cooking. The connection between qualities which we hold to be non-existing, when we want to speak about it, is merly an analogy. In reality existence or non-existence of qualities are not opposed to proof. For, when we establish identity of substance on certain qualities, we overlook other qualities leading to diversity; and when we establish diveragence we overlook the qualities leading to unity on a certain basis. Absolute existence or non-existence of qualities cannot happen. These are employed as one intends to emphasize one or the other.
प्रमाणगोचरौ सन्तौ भेदाभेदौ न संवृती। aragallanesat a T erra 1136 II pramāṇagocharau santau bhedābhedau na samvști, tāvekatrāvirudhau te guņamukhya-vivakşayā.
37. Unity and diversity are real and can be established by pramāņa. These are not imaginary. These are not opposed to in their existence in a single substance as we desire to speak either about the primary or secondary (qualities).
COMMENTARY The one-sided view that substances are different or the same, that everything is one, cannot be maintained. By employment of syllogism, it can be proved that oneness or many-sided-ness of substances are real and not 1. “विधिप्रतिषेधधर्माणां सतामेव विवक्षेतराभ्यां योगस्तदर्थिभिः क्रियेत, अन्यथार्थनिष्पत्तेरभावात्।
JYERHET I RICI 7 auftraforach şeylarta Yhterguyvadlı” Aștaśati.
