ense of any sentence, the fault is said to be the fault of
minuteness or ambiguity.

1690. To take the same example; first take the well-known words of
Parasara as really sanctioning the remarriage of widows. Several words in
the verse would point to this meaning, several others would not. Weighing
probabilities and reasons, let the meaning be tentatively adopted that
second husbands are sanctioned by the Rishi for the Hindu widow. This is
Sankhya.

1691. Having tentatively adopted the meaning the second husbands are
sanctioned by the verse referred to, the conclusion should be either its
acceptance or rejection. By seeing the incompatibility of the tentative
meaning with other settled conclusions in respect of other texts or other
writers, the tentative meaning is capable of being rejected, and the
final conclusion arrived at, to the effect, that the second husband is to
be taken only according to the Niyoga-vidhi and not by marriage.

1692. By prayojanam is meant the conduct one pursues for gratifying one's
wish to acquire or avoid any object. Wish, in respect of either
acquisition or avoidance, if ungratified, becomes a source of pain. The
section or conduct that one adopts for removing that pain is called
Prayojanam. In the Gautama-sutras it is said that yamarthamadhikritya
pravartate, tat prayojanam. The two definitions are identical.

1693. By occurrence of these five characteristics together is meant that
when these are properly attended to by a speaker or writer, only then can
his sentence be said to be complete and intelligible. In Nyaya
philosophy, the five requisites are Pratijna, Hetu, Udaharana, Upanaya,
and Nigamana. In the Mimansa philosophy, the five requisites have been
named differently. Vishaya, Samsaya, Purvapaksha, Uttara, and Nirnaya.

1694. These characteristics, the commentator points out, though numbering
sixteen, include the four and twenty mentioned by Bhojadeva in his
Rhetoric called Saraswati-kanthabharana.

1695. Parartham means, as the commentator explains, of excellent sense.
It does not mean Paraprayojanam as wrongly rendered by the Burdwan
translator. The latter's version of the text is thoroughly unmeaning.

1696. What Sulabha says here is this: the great primal elements are the
same whether they make up this body or that other body; and then it is
the same Chit that pervades every combination of the great elements. The
object of this observation is to show that Janaka should not