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व्याप्तिपञ्चकम्
त्ववह्निजलोभयत्वाद्यवच्छिन्नाभाववति च पर्वतादौ संयोगेन धूमस्य वृत्तावपि न क्षतिः ।
___ (९) ननु तथापि गुणत्ववान् ज्ञानत्वात्, सत्तावान् जातेरित्यादौ विषयित्वाव्याप्यत्वादिसम्बन्धेन'३ तादृशसाध्याऽभाववति ज्ञानादौ
(9) Even though there is a fault of too narrow application in the inferences such as “this has quality-ness because it has the state of being knowledge” and “this has existence because of universal,' because the state of being knowledge, exists in knowledge etc. which is the locus of the absence of qualitiness, and existence exists in the substance by the relations such as subject-ness12, state of being non pervaded13 etc. where “jati' exists.
Nor it should be said that the substratum-ness of the absence of that which is to be established is to be mentioned by
12. Visayitva (fagfyra) Because the knowledge has object. That object
exists in the knowledge by the relation "visayita” for example="This
is a pot' in this knowledge the pot subsists by the relation “visayita”. 13. 3724|
4q-athraagfoca: The occurrence in that which has the absence of that particular. The relation in the form of ‘non-pervadness' by this relation with regard the inference. 'it has existence because it has generic attribute.' Here the absence of sādhya existence is located in the quality by this relation ‘non-pervadness' quality is not pervaded by the absence of existence. Therefore the absence of existence subsists in the quality by this relation and in quality generic attribute exists. Therefore there is fault of too narrow application in the valid reason.
