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द्वितीयं लक्षणम्
८१
(जा.५) वस्तुतः स्वप्रतियोगितावच्छेदकसम्बन्धेन साध्यवद्भिन्ने वर्त्तते यः, साध्यतावच्छेदकसम्बन्धेन साध्यीयोऽभावः तद्वदवृत्तित्वमर्थः । तथा च साध्यतावच्छेदकसम्बन्धेन साध्यीयत्वार्थकस्य साध्यपदस्य अनुक्तौ स्वप्रतियोगितावच्छेदकीभूतसमवायादिसम्बन्धेन वयादिमतोऽन्यस्मिन् पर्वतादौ यः समवायाद्यवच्छिन्नवल्याद्यभावस्तद्वति धूमादेः सत्त्वादव्याप्तिः स्यात्, अतः तदुपात्तमिति नव्याः ।
(J.5) Infact the meaning is that, the non-existence in that which has that absence, of that which is connected with that which is to be established, by the relation which is determinant of the state of being that which is to be established, that (absence) which exists in that which has that which is different from that which has that which is to be established, by the relation which is determinant of the counter-positive-ness of absence of that which is to be established. Therefore when the expression that which is to be established', which means the state of being connected with that which is to be established by the relation which is determinant of the state of being that which is to be established, is not used there will be a fault of too narrow application, because of the smoke exists in that which has the absence of fire determined by relation inherence mountain etc., which (absence) exists which is different from that which has fire by the relation inherence which is determinant of the conuter-positive-ness of that itself, therefore that expression is used. This is stated by new logicians.
absence, the absence of sadhya is not included but it is included as a qualified by sādhya by relation of counter-positive-ness, therefore the word 'sādhya' is not meaningless.
