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पञ्चमं लक्षणम्
१०३
वह्न्न्यभावस्य व्यभिचारित्वादसङ्ग्रहो न दोष इत्यत उक्तं तत्त्वेन साध्ये इति । निर्धूमत्वव्याप्यत्वेन साध्ये इत्यर्थः ।
प्रत्येकमिति । हेत्वभावस्य महानसीयादिवह्नेः साध्याभाववत् सकलान्तर्गतपर्वताद्यवृत्तित्वादव्याप्तिरिति ६७ भावः । निरुक्तप्रतियोगिवैयधिकरण्यावच्छिन्नसाध्याभावव्यापकतावच्छेदकं निरुक्तप्रतियोगिवैयधिकरण्यावच्छिन्नयद्रूपावच्छिन्नाभाववत्त्वं तद्रूपवत्त्वं व्याप्तिरित्युक्तौ तु न दोष इति ध्येयम् ।
(दी. १०) अत्र अन्योन्याभावस्य साध्यवत्वावच्छिन्नप्रति
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which has the absence of that which is to be estalished, this is the idea. Therefore there is a fault of too narrow application67. The state of having that attribute which is the state of being absence determined by that particular attribute and which is determined by said non-existence with its conuter-positive and which is determinant of the state of being pervaded and of the absence of that which is to be and established, which is determined by said non co-existent with its counter-positive is vyapti, when it is stated there is no any fault, it should be understood.
(D.10) Here state of having counter-positive-ness of mutual absence is determined by state of having sadhya is
68. अव्याप्तिरिति—There is a fault of too narrow application. The kitchen fire which is absence of fire can't be accepted in the mountain which has similies absence of that which is to be established in that kitchen the similar fire of mountain does not exist, so by the word the similar absence which occures in the locus of similar absence of that which is to be established, the absence of reason that is absence of absence of fire can't be accepted therefore there is fault of too rarrow application
