of the self.  Body is that which upholds movement, the senses and the rise of pleasure and pain as arising out of the contact of sense with sense-objects [Footnote ref l]; the five senses are derived from the five elements, such as prthivi, ap, tejas, vayu and akas’a; smell, taste, colour, touch, and sound are the qualities of the above five elements, and these are also the objects of the senses.  The fact that many cognitions cannot occur at any one moment indicates the existence of mind (manas).  Endeavour means what is done by speech, understanding, and body.  Do@sas (attachment, antipathy, etc) are those which lead men to virtue and vice.  Pain is that which causes suffering [Footnote ref 2].  Ultimate cessation from pain is called apavarga [Footnote ref 3].  Doubt arises when through confusion of similar qualities or conflicting opinions etc., one wants to settle one of the two alternatives.  That for attaining which, or for giving up which one sets himself to work is called prayojana.

Illustrative example (d@r@s@tanta) is that on which both the common man and the expert (parik@saka) hold the same opinion.  Established texts or conclusions (siddhanta) are of four kinds, viz (1) those which are accepted by all schools of thought called the sarvatantrasiddhanta; (2) those which are held by one school or similar schools but opposed by others called the pratitantrasiddhanta; (3) those which being accepted other conclusions will also naturally follow called adhikara@nasiddhanta; (4) those of the opponent’s views which are uncritically granted by a debater, who proceeds then to refute the consequences that follow and thereby show his own special skill and bring the opponent’s intellect to disrepute (abhyupagamasiddhanta) [Footnote ref 4].  The premisses are five: 

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[Footnote 1:  Here I have followed Vatsyayana’s meaning.]

[Footnote 2:  Vatsyayana comments here that when one finds all things full of misery, he wishes to avoid misery, and finding birth to be associated with pain becomes unattached and thus is emancipated.]

[Footnote 3:  Vatsyayana wants to emphasise that there is no bliss in salvation, but only cessation from pain.]

[Footnote 4:  I have followed Vatsyayana’s interpretation here.]

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(1) pratijna (the first enunciation of the thing to be proved); (2) hetu (the reason which establishes the conclusion on the strength of the similarity of the case in hand with known examples or negative instances); (3) udahara@na (positive or negative illustrative instances); (4) upanaya (corroboration by the instance); (5) nigamana (to reach the conclusion which has been proved).  Then come the definitions of tarka, nir@naya, vada, jalpa, vita@n@da, the fallacies (hetvabhasa), chala, jati, and nigrahasthana, which have been enumerated in the first sutra.