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प्रथमं लक्षणम्
व्यधिकरणबहुव्रीहिं विना गत्यन्तराभावेन अत्रापि व्यधिकरणबहुव्रीहे: साधुत्वात् ।
(७) साध्याभावाधिकरणवृत्त्यभावश्च१० तादृशवृत्तित्वसामान्या
also due to lack of any other way to explain the definition.
(7) The absence of existence (of the reason) in the substratum of the absence that which is to be established10
10. साध्याभावाधिकरणवृत्त्यभावः-The absence of occurrence described by the
locus of the absence of sādhya should be known as the absence of occurrence in general. It means the absence which has counterpositive-ness which is not determined by the characteristic which is different from the state of being occurrence (vrittitvam) and determined by the state of being occurrence and that occurrence which is described by the locus of the absence of sādhya with the reference to the inference, “the mountain has fire because it has smoke,” the absence of occurence which is indicated by water etc. which are substratum of the absence of fire, exists in the reason
smoke.
If the absence in the general sāmānyābhāva (TART ) is not understood by the word absence of occurrence, there would be fault of over-extension with regards such as inference “this (mountain) has smoke because it has fire,” by the words absence of occurrence indicated by the locus water which is the locus of the absence of sadhya smoke, also understood and the absence of that occurrence which is described by water etc. exists in the fire which is used as a reason. Therefore there is fault of over-extension (ativyāpti). Similarly, by the word the absence of occurrence indicated by the
