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Āptamīmāmsā
The first two standpoints of saptabhangi - affirmation and negation:
सदेव सर्वं को नेच्छेत् स्वरूपादिचतुष्टयात् । असदेव विपर्यासान्न चेन्न व्यवतिष्ठते ॥ १५॥
सामान्यार्थ - स्वरूपादि चतुष्टय - स्वद्रव्य, स्वक्षेत्र, स्वकाल तथा स्वभाव की अपेक्षा से सब पदार्थों को सत्-रूप तथा पररूपादि चतुष्टय परद्रव्य, परक्षेत्र, परकाल तथा परभाव की अपेक्षा से असत्-रूप कौन नहीं अंगीकार करेगा? वस्तु-तत्त्व के विषय में यही व्यवस्था है; ऐसा न मानने पर किसी भी तत्त्व की व्यवस्था नहीं बन सकती है।
O Lord! Who will not agree that the objects of knowledge exhibit the quality of existence (sat) with regard to their ownquaternion (svacatustaya) [own - substance (svadravya), ownplace (svaksetra), own-time (svakāla ), and own-being (svabhāva)], and the quality of non-existence (asat) with regard to other-quaternion (paracatustaya) [other-substance (paradravya), other-place (paraksetra), other-time (parakāla), and other-being (parabhāva ) ] ? Without such a method of analysis of reality, no object of interest can be systematically established.
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The positive predicate refers to the object's own-quaternion (svacatuṣṭaya) and the negative predicate refers to otherquaternion (paracatustaya ). Consider this : ‘as per the scripture, consciousness (upayoga) is the own-being (svabhāva) of the soul (jīva).' The positive predicate will be: 'the soul is existent (sat) with regard to consciousness (upayoga) which is its own-being (svabhava).' The negative
