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१०८
व्याप्तिपञ्चकम्
इव पटत्वावच्छिन्नप्रतियोगिताकपरं निपातातिरिक्तस्थल एव नामार्थयोधंदान्वयस्य अव्युत्पन्नतया नपदोपस्थाप्यभेदे पटत्वावच्छिन्नप्रतियोगिताकत्वसंसर्गेणैव पटस्यान्वयसम्भवात् । पटत्वावच्छिन्नप्रतियोगिताकत्वन्तु पटत्वमवच्छिन्नत्वं प्रतियोगित्वञ्चेति त्रितयमेव, विशेष्यविशेषणभावापन्नसंसर्गः, न तु वस्तुगत्या पटत्वावच्छिन्नं यत् प्रतियोगित्वं तन्मात्रं, पटो न इत्यत्र प्रतियोगितायां पटत्वावच्छिन्नत्वमानस्य अनुभवसिद्धत्वात्, अन्यथा प्रतियोगिताव्यक्तिभिरेव तत्तद्विशिष्टबुद्ध्युपपत्तौ पटत्वादेस्तदवच्छेदकत्वमेव न स्यात्, मानाभावात् । अत एव
case. This is because the difference relation of two meanings of two names is not apprehended in the case, other then nipāt only. Therefore there is possibility of the connection of cloth with difference which is presented by negative term by the relation state of having counter-positive-ness determined by cloth-ness. (And the state of having counter-positive-ness determined by cloth-ness,) Here cloth-ness, the state of being determined by cloth-ness and counter-positive-ness all the three are relations, which are apprehended by qualifier and qualified relation-ship and not indeed the counter-positive-ness determined by cloth-ness alone, because in the expression this is not a cloth' it is proved by experience. Otherwise there would be the knowledge of thing qualified by that particular attribute, through individual counter-positive-ness only, cloth-ness would not be determinant of that because there is no proof. Therefore in kevalānvayi-chapter author him-self has said, that in the notion 'there is absence of fire' fire-ness, state of being
