1687.  What the king says is that he, the king, had made no assignation with the lady is consequence of which she could be justified in entering his body.  The word Sannikarsha here means sanketa.  Both the vernacular translators render this word wrongly.

1688.  These faults and merits are set forth in the verses that follow.

1689.  Saukshmyam, is literally minuteness.  It means ambiguity here.  I have rendered verse 81 very closely to give the reader an idea of the extreme terseness of these verses.  For bringing out the meaning of the verse, the following illustration may serve.  A sentence is composed containing some words each of which is employed in diverse senses, as the well-known verse of Parasara which has been interpreted to sanction the remarriage of Hindu widows.  Here, the object indicated by the words used are varied.  Definite knowledge of the meaning of each word is arrived at by means of distinctions, i.e., by distinguishing each meaning from every other.  In such cases, the understanding before arriving at the definite meaning, rests in succession upon diverse points, now upon one, now upon another.  Indeed, the true meaning is to be arrived at in such cases by a process of elimination.  When such processes become necessary and or seizing the sense 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.