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व्याप्तिपञ्चकम्
सत्त्वादव्याप्तिरसम्भवो वा स्याद्, अतः - साध्याभावेति । न च कपिसंयोगी एतद्वृक्षत्वादित्यादेः सङ्ग्रहार्थम् अधिकरणभेदेन अभावभेदमादृत्य एव लक्षणमिदं कार्यं, तथा च साध्यवद्भिन्ने योऽभावस्तद्वदवृत्तित्वस्यैव सम्यक्त्वे साध्यपदवैयर्थ्यमिति वाच्यम् । प्रतियोगिता– संसर्गेण साध्यीयत्वेनैव साध्याभावस्य प्रवेशो, न तु अभावत्वेनापीति तद्वैयर्थ्यशङ्कानवकाशात्५४ ।
that which is different from that which has that which is to be established, therefore the expression "absence of that which is to be established" is used. It should not be stated that-for the inclusion of the inference, “this has the conjunction of monkey because of this tree-ness" taking in to account the theory the absence is different due to difference in substratum only, this definition should be made, therefore the non-existence in that which has the absence which exists in that which is different from that which has that which is to be established, is only correct definition. Hence the term 'the absence of that which is to be established' is useless. This is because there is inclusion of the absence of that which is to be established, as being connected with that which is to be established by the relation counter-positive-ness and not by the state of being absence, therefore there is no chance of the doubt of useless-ness.5 54
54. तद्वैयर्थ्यशङ्कानवकाशात् —There is no possibility of doubt of perposeless-ness of word "absence of sadhya' absence of occurence indicated by the locus of that which is qualified by sadhya by the relation of counterpositive-ness and which exists in that which is different from that which has sadhya, this is the meaning. Therefore here in form of
