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ĀPTA-MĪMĀMSĀ
Now there will be a fault in the proposition of Vijñānavādins when they will establish the quality of non-manifest Viseṣya and Viseṣaṇa.1 For example, the word 'blue' and the knowledge arising from this word will be identical or different. Identity cannot be accepted as the Vijñānavādins maintain the difference of qualities and objects possessing qualities and a difference between hetu and dṛṣṭanta. Again acceptance of reality of knowledge only will be barred by the maintenance of its divisions. By accepting difference of the word 'blue' and the knowledge arising from it, and the qualities (viseṣaṇa), there will be opposition to their own proposition2. So it has been mentioned in this verse that sadhya, hetu and dṛṣṭanta will not exist following fault in pratijñā, if it be conceded that thought only is the cause of knowledge of sädhya and sadhana.
140
बहिरङ्गार्थतैकान्ते प्रमाणाभासनिह्रवात् ।
सर्वेषां कार्यसिद्धिः स्याद् विरुद्धार्थाभिधायिनाम् ॥8॥॥ bahirangārthataikānte pramāṇābhāsanihnavāt, sarveṣām kārya-siddhiḥ syād viruddhārthābhidhāyināṁ.
81. In the ekanta view of (the reality of) everything outside (knowledge), fallacies are denied. So all that expresses the opposite thing will be established.
COMMENTARY
If all external things be accepted as real, there cannot be any fallacy. The result would be that such a sentence, 1. “विज्ञानवादिनोऽप्रसिद्धविशेष्यत्वमप्रसिद्धविशेषणत्वं च प्रतिज्ञादोषः स्यात्, नीलतद्धियोविशेष्ययोस्तदभेदस्य च विशेषणस्य स्वयमनिष्टेः ।” Astasahasri.
2. “प्रतिज्ञादोषस्तावत् स्ववचनविरोधः साध्यसाधनविज्ञानस्य विज्ञप्तिमात्रमभिलपतः प्रसज्यते । ....स्वोक्तधर्मधर्मिभेदवचनस्य हेतुदृष्टान्तभेदवचनस्य चाद्वैतवचनेन विरोधात्, संविदद्वैतवचनस्य च तद्भेदवचनेन व्याघातात्, तद्वचनज्ञानयोश्च भेदे तदेकत्वसाधनाभिलापविरोधात्, तदभिलापे वा तद्भेदविरोधात् ।” Ibid.
