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Āptamīmāmsā
Relative existence of both, affirmation and negation, make it possible for an object to perform activity:
एवं विधिनिषेधाभ्यामनवस्थितमर्थकृत् ।
नेति चेन्न यथा कार्यं बहिरन्तरुपाधिभिः ॥२१॥
सामान्यार्थ - इस प्रकार विधि और निषेध के द्वारा जो वस्तु (अर्थ) अवस्थित नहीं है अर्थात् उभय-रूप जो वस्तु है ( सर्वथा अस्तित्व-रूप या सर्वथा नास्तित्व-रूप से निर्धारित नहीं है ) - वही अर्थ-क्रिया को करने वाली होती है, अन्यथा नहीं। ऐसा न मानने पर बहिरंग और अन्तरंग कारणों से जो कार्य का निष्पन्न होना माना गया है वह नहीं बनता।
An object (artha) which is either absolutely existent (affirmation —sat, vidhi) or absolutely non-existent (negation-asat, nisedha) is incapable of performing activity (artha-kriyā); only with the relative presence of both, existence and non-existence, it becomes capable of performing activity. It is not possible for an absolutely existent or absolutely non-existent object to perform activity even on the availability of appropriate extrinsic and intrinsic causes.
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The activity of an object is called the artha-kriya. The loss of its previous form and emergence of the new form, together, is called the parināma. The artha-kriya is possible only in objects which exhibit both, the general (sāmānya – dravya) as well as particular (viśesa - paryāya), attributes. It cannot exist only in dravya or only in paryāya. An object must have both, the general as well as the particular attributes; without dravya there is no paryaya and without paryaya there is no dravya. Without any of these two, the object becomes a non-object (avastu) and hence not a subject of valid knowledge (pramāna).
