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हेतुतावच्छेदकरूपावच्छिन्नप्रतियोगित्वविवक्षाया फलमाह-न वेति । सत्त्वादाविति । द्रव्यत्वादौ साध्ये इति अनुषज्यते ।
पञ्चमं लक्षणम् (त.५) साध्यवदन्यावृत्तित्वं वा, केवलान्वयिनि अभावात् ।
(दी.९) यत्र एकव्यक्तिकं साध्यं विपक्षो वा तत्र निर्धूमत्वादिव्याप्ये तत्त्वेन साध्ये निर्वह्नित्वादौ चाव्याप्तिस्तत्र हेत्वभावस्य वल्यादेः प्रत्येकं यावद्विपक्षावृत्तित्वादत आह-साध्यवदिति ।
(जा.२२) यत्र एकव्यक्तिकमिति । तथा च द्रव्यं पृथिवीत्वाद्
mention the counter-positive-ness determined by the attribute which determines the state of being reason by the expression or not.' 'In the existence etc.' should be followed by when substance-ness is that which is to be established.
The Fifth definition of vyāpti. (T.5) (Nor,) The non-occurrence (of the reason) in the substratum which is different from that which has that which is to be established, this is because all these definitions are not applicable in the pure affirmative reason.
(D.9) Where sādhya is one individual thing, or contradictory subject, there which is pervaded by the absence of smoke as its own capacity is sādhya and the absence of fire is reason, there is a fault of too narrow application, because the absence of reason fire etc. everyone does not exists is all controdictiory subjects therefore author says sādhyavaditi.
(J.22) 'Where one individual is that which is to be
