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વાયકુસુમાંજલિ.
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Notes: Every true definition must be free from the three faults (1) non-prevalence (Avyapti), ( 2 ) over-prevalence (Ativyapti) and (3) impossibility (Asambhava). Avyapti is the non-pervasion of the characteristic on a portion of the class denoted by the definitum. For instance, if we define a cow as a tawny animal, we exclude all black, red or white Cowg. Ativyapti is the extension of the attribute to things not denoted by the definitum, as when we define a cow as a horned animal and thereby includo even whom we should exclude. Asambhava is the total absence of the characteristic on the definitum itself, as when we define a cow to be an animal with two legs. Really speaking, Asambhava is only a kind of Avyapti in excelisis. In short a proper definition ought to be neither too narrow, nor too wide nor wholly false. Bearing these facts in mind, the author has rightly defined the Sadhana, for, otherwise in admitting three or five characteristics in the case of the Sadhana, the definition becomes subject to Avyapti and Ativyapti. According to the Buddhists, the true Heta must possess three characteristics (i) Paksha-dharmatva ( it should be present in the Paksha ), (ii) Sapaksha-sattva ( it should also exist in the Sapaksha and (iii) Vipak:sha-vya. vritti ( it should not be found in the Vipalsha ). The Naiyayikas add two more characteristics namely Abadhita-vishayatva ( i. e., the Fletu should not establish the opposite of the Sadhya ) and Asatpratipakshatva (i, Cr, there must be no counter-balancing
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