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ĀPTA-MĪMĀMSĀ be said to be established in this manner, which will give a deathblow to the former.
अद्वैतं न विना द्वैतादहेतुरिव हेतुना। Hista: ufattet 7 gradeço parera 1127|| advaitam na vină dvaitādaheturiva hetunā, sanjñinaḥ pratiședho na pratiședhyādste kvachit.
27. As without ahetu, (there is) no hetu, so without dvaita, there cannot be advaita. Regarding every thing there cannot be refutation, if there be no object to be refuted.
COMMENTARY In this verse, it is urged that Advaitavāda must accept Dvaitavāda on the principle that to establish a thing by refuting another, there must be an object to be refuted. Without Dvaita, there cannot be Advaita as without an ahetu there cannot be a hetu. “It is a universal law of the mind to have its negative ideas based upon the knowledge of its positive ideas. You know a 'flower' and it is because you know it that you can say that there is no 'flower in the
ky'. You know that fire is inferred from the existence of smoke (hetu) and only from this knowledge it is that you can say that you cannot draw the same inference from the existence of water (ahetu). Similarly when you know that there is dualism (Dvaita) in the universe, then and then only, you can imagine its negative, the absence of dualism (Advaita).”1
पृथक्त्वैकान्तपक्षेऽपि पृथक्त्वादपृथक्कृतौ। qerara 7 Letohrai Pia nt mit Tor: 1128|| prthaktvaikāntapakşe'pi prthakatvädprthakkệtau, přthaktve na přthaktvaṁ syādanekastho hyasau
guṇaḥ. 1. An Introduction to Jainism by A.B. Latthe. p. 122.
