________________
१०
व्याप्तिपञ्चकम्
प्राञ्चः।
तदसत् 'न कर्मधारयान्मत्वर्थीयो बहुव्रीहिश्चेदर्थप्रतिपत्तिकर' इत्यनुशासनविरोधात् । तत्र कर्मधारयपदस्य बहुव्रीहीतरसमासपरत्वात्, तच्च अगुणवत्त्वमिति साधर्म्यव्याख्यानावसरे गुणप्रकाशरहस्ये तद्दीधितिरहस्ये च स्फुटम् । अव्ययीभावसमासोत्तरपदार्थेन समं तत्समासानिविष्टपदार्थान्तरान्वयस्याव्युत्पन्नत्वात् । यथा भूतलोपकुम्भं भूतलेऽघटमित्यादौ भूतलवृत्तिघटसमीपतदत्यन्ताऽभावयोरप्रतीतेः ।
of reason in that which has the absence of that which is to be established, that absence where exists that is non-existent in that which has the absence of that which is to be established. This is because of suffix in the sense of matup, 'the nature of it is the nonexistence (of the reason) in that which has the absence of that which is to be established the state of having the absence of the existent, in that which has the absence of that which is to be established, is the resulted meaning, according to old logicians.
This is not correct because it contradicts the rule, “if bahurvīhi compound expresses the same meaning then the possessive suffix (matvarthīya) is not used after karmadhāraya compound.” Here the word karmadhāraya is used in the sense of all compounds other than bahuvrīhi compound. This is clearly mentioned by author in Guņaprakāśa-rahasya and in Dīdhiti-rahasya of it on the occasion of explanation of common properties (when) discussing the term the state of not having quality (agunavatva), because, with the meaning of the word next to avyayibhāva compound the connection of the meaning of the word, which is not included (as a part) in that
