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श्रीमथुरानाथकृतं व्याप्तिपञ्चकरहस्यम्
पक्षधर्मताज्ञानजन्यज्ञानत्वरूपः, तद्घटकं यद्व्याप्तिज्ञानं तदंशे विशेषणीभूता व्याप्तिः का ? इत्यर्थः, घटकत्वार्थकसप्तम्या तत्पुरुषसमासात् । तथा च प्रागुक्तानुमितिलक्षणोपोद्घात एव सङ्गतिः अनेन सूचिता इत्याहुः ।
(३) न तावदिति । तावत् वाक्यालङ्कारे, अव्यभिचरितत्वं अव्यभिचरितत्त्वपदप्रतिपाद्यम् । तत्र हेतुमाह तद्धीत्यादि । 'हि' यस्मात्, तत् अव्यभिचरितत्वपदप्रतिपाद्यम्, नेति सर्वस्मिन्नेव लक्षणे सम्बध्यते । तथा च व्याप्तिर्यतः साध्याभाववदवृत्तित्वादिरूपाव्यभिचरितत्वशब्दप्रतिपाद्यरूपा न, अतोऽव्यभिचरितत्वशब्दप्रतिपाद्यरूपा न इत्यर्थः
knowledge of the existence in the subject where early mentioned vyāpti is a qualifier, the constituent part of which is the knowledge of vyāpti, in that what is the qualifier vyāpti ? By the seventh case tatpuruṣa-compound which means the state of being constituent, Therefore early mentioned introduction relevance, only is indicated by the statement of Gangesa.
(3) Na tāvat here ‘tāvat word is used for the decoration of the sentence. The state of not having deviation means, denoted by the word state of having non deviation there author points out the reason by the expression tad-dhi.' 'hi' (means) yasmāt (from which) Here 'tat' means that which is denoted by the term not having deviation. The word 'not' is related with all definitions. Therefore, “because vyāpti is not in the form of non existence in that which has the absence of that which is to
part of reason, seventh case shows the inclusion of concomitance in the said reason of inferenial knowledge.
