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चतुर्थं लक्षणम् (त.४) सकलसाध्याभाववन्निष्ठाभावप्रतियोगित्वम् ।
(दी.५) हेतोः साध्यवत्पक्षभिन्नदृष्टान्तवृत्तित्वेन अव्याप्तेराह सकलेति ।
(जा.९) हेतोरिति । न च साध्यवत्प्रतियोगिकान्योन्याभावस्य केवलान्वयित्वादसम्भव५७ एव वक्तुमुचितो नाव्याप्तिरिति वाच्यम् ।
The Fourth definition of vyāpti. (T.4) (Nor,) The counter-positive-ness of the absence which besides in all substrata of the absence of that which is to be established.
(D.4) Because the reason exists in example which is different from subject which has sādhya, hence there is fault of too narrow application therefore author says-sakal (all).
(J.9) ‘Of the reason.' It should not be said that-there is a fault of impossiblilty only and not too narrow application. Because the mutual absence of that which has that which is to be established is pure affirmative.57 This is because in the
which has the absence of sādhya, is different from that absence of sādhya which exists in this tree, therefore the locus-ness of the absence of conjunction of monkey exists in this tree, also, there this tree-ness which is reason exists, so there is a fault of too narrow
application. 57. goddi-afecaia-Because of omni-present. In the inference such as 'this
has fire because of smoke' here also the mutual absence of both pot and fire, which also has that which has sādhya as counter-positive, exists everywhere, therefore there is a fault of impossibility.
