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प्रथमं लक्षणम्
निष्ठाप्रत्ययात्, वृत्तस्याऽभावः अवृत्तम् वृत्त्यभाव इति यावत्, साध्याऽभाववतोऽवृत्तं साध्याभाववदवृत्तम् साध्याभावववृत्त्यभाव इति यावत् । तद्यत्रास्ति स साध्याभाववदवृत्ती मत्वर्थीयेन्प्रत्ययात्, तस्य भावः साध्याभाववदवृत्तित्वम् । तथा च साध्याभाववद्वत्त्यभाववत्त्वमिति फलितमिति
means vritti (existence), because here the suffix of the past passive particle, ‘kta’ is called in the Sanskrit grammar as ‘nişthā' which is used in the sense of 'bhāva' mentioned. The absence of vritta' in avrittitam ‘yrityabhāva.’ ‘sādhyābhāvavataḥ-avrittam' means ‘sādhyābhāvavadavrittam' which means the absence of existence
can't be accepted. Instead of that form of यत्र स गुणवान्, न गुणवान् अगुणवान्, तस्य भावः अगुणवत्त्वम् compound 'where is that which has quality, which has no quality that is the locus of non-quality. This form of bahuvrīhi compound should be accepted. The mutual absence has no incomplete occurrence, therefore the aguņavattva does not exist in the substance which is produced. All this in mentioned clearly in that work. If this rule is not accepted then other says that with the meaning of word used with avyayībhāva compound the semantic connection of the meaning of the word which is not the part of avyayıbhāva compound is disapproved. Therefore upakumbha (3455+47) and agha-a (37817) being in avyayībhāva compound. can't be connected by semantic connection with the word 'bhutal etc, which is not included as a part in that compound. There fore 'the nearness of a jar which is in the groundthis meaning should be understood, but according to the rule it can't be the meaning. According to the rule, “the nearness which is in the ground of a jar and the absence which is in the ground of a jar will be the meaning, means the ground will be connected with nearness and absence by symantic connection, which is not desired to be stated”
