[Footnote 3: This meaning of the word "arthakriyâkâritva" is different from the meaning of the word as we found in the section "sautrântika theory of perception." But we find the development of this meaning both in Ratnakîrtti as well as in Nyâya writers who referred to this doctrine. With Vinîtadeva (seventh century A.D.) the word "_arthakrîyâsiddhi_" meant the fulfilment of any need such as the cooking of rice by fire (_arthas'abdena prayojanamucyate puru@sasya praycjana@m dârupâkâdi tasya siddhi@h ni@spatti@h_--the word _artha_ means need; the need of man such as cooking by logs, etc.; _siddhi_ of that, means accomplishment). With Dharmottara who flourished about a century and a half later _arthasiddhi_ means action (anu@s@thiti) with reference to undesirable and desirable objects (_heyopâdeyârthavi@sayâ_). But with Ratnakîrtti (950 A.D.) the word _arthakriyâkâritva_ has an entirely different sense. It means with him efficiency of producing any action or event, and as such it is regarded as the characteristic definition of existence _sattva_). Thus he says in his _K@sa@nabha@ngasiddhi,_ pp. 20, 21, that though in different philosophies there are different definitions of existence or being, he will open his argument with the universally accepted definition of existence as _arthakriyâkâritva_ (efficiency of causing any action or event). Whenever Hindu writers after Ratnakîrtti refer to the Buddhist doctrine of _arthakriyâkâritva_ they usually refer to this doctrine in Ratnakîrtti's sense.] 164