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Āptamīmāṁsā
There is invariable togetherness (avinābhāva) between an entity (dharmi) and its attribute (dharma) but still each has its ownnature:
धर्मधर्म्यविनाभावः सिद्ध्यत्यन्योऽन्यवीक्षया । न स्वरूपं स्वतो ह्येतत् कारकज्ञापकाङ्गवत् ॥५॥
सामान्यार्थ - धर्म और धर्मी का अविनाभाव सम्बन्ध ही परस्पर की अपेक्षा से सिद्ध होता है, उनका स्वरूप नहीं। स्वरूप तो कारक और ज्ञापक के अंगो की तरह स्वतः सिद्ध है। (कारक के दो अंग कर्ता और कर्म तथा ज्ञापक के दो अंग प्रमाण और प्रमेय ये अपने-अपने स्वरूप के विषय में दूसरे अंग की अपेक्षा नहीं रखते हैं। व्यवहार के लिए पारस्परिक अपेक्षा आवश्यक है, स्वरूप के लिए नहीं।)
The fact that there is invariable togetherness (avinābhāva) between an entity (dharmī) and its attribute (dharma) is established on the basis of their relative existence. This fact, however, has no implication on their respective own-nature Their respective own-nature is self-proven like the constituent parts of the agent of production (kāraka) [the doer (kartā), the activity (karma) etc.), and the agent of knowledge (jñāpaka) [the method of knowledge (pramāņa), and the object of knowledge (prameya)]. Note: The doer (kartā) does not rely on the activity (karma) for its own nature and the activity (karma) does not rely on the doer (kartā) for its own nature. Similarly, the method of knowledge (pramāņa) does not rely on the object of knowledge (prameya) for its own nature and the object of knowledge (prameya) does not rely on the method of knowledge (pramāna) for its own nature. But empirically these are considered related to each other.
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