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प्रथमं लक्षणम्
सम्बन्धेन हेतुत्वेऽतिव्याप्तिः, घटत्वाभाववति हेतुतावच्छेदकपर्याप्त्याख्यसम्बन्धेन हेतोरवृत्तेः, घटो न घटपटोभयमितिवद् घटत्वाभाववान् न घटत्वतदभाववदुभयमित्यपि प्रतीतेरिति चेत् न,
तादृशसिद्धान्तादरे हेतुतावच्छेदकसम्बन्धेन साध्यसमानाधिकरणत्वे सतीत्यनेनैव विशेषणीयत्वादिति । अत एव उक्तं 'निविशतां वा वृत्तिमत्त्वं साध्यसामानाधिकरणत्वं वेति' केवलान्वयिग्रन्थे दीधितिकृतः । तद्विशेषणात् वह्निमद् गगनाद् इत्यादौ न अतिव्याप्तिः ।
(२७) केचित्तु २८ निरुक्तसाध्याभावत्वविशिष्टनिरूपिता या
exist in that which has the absence of pot-ness by the relation paryāpti which determines the state of being reason. This is because there is the notion also that 'which has the absence of pot-ness is not both which have pot-ness and its absence' just as 'pot is not both pot and cloth'.
This is not correct because if this doctrine is accepted 'having state of being co-existent with that which is to be established' should be added as qualifier. Therefore the author of Dīdhiti says 'let include state of having existence in the reason or state of being co-existent with that which is to be established in the ‘kevalānvayi grantha.' When this qualification is used there is no fault of too wide application in the inference such as; this has fire because of ether.'
(27) Some logicians28 say, the definition of vyāpti is
28. केचित्तु-This definition is made according to the opinion of those who
accept absence of mutual absence or absolute absence is different from counter-positive, or determinant of counter-positive-ness.
