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TEXT-2: TEXT-3: TEXT-4 a: TEXT-4 b: TEXT-4 c: TEXT-5 a: PAKSATA-PURVAPAKSA Proponent's criticism of a definition of paksata; it is not the subjectness that (1) "the state of having the property namely, a doubtful probandum" (sandigdhasadhyadharmavattvam paksatvam). The doubt is not an indicator (upalaksaksana). Proponent's criticism of a definition of paksata in the that abhava is ubhayabhava; it is not the subjectness that (2 a) "an absence of supportive evidence and an absence of rejective evidence" (sadhakabadhakapramanabhavah). Proponent's criticism the definition of paksata in the case of that abhava is abhavadvaya; it is not the subjectness that (2 b) "the two absences (abhavadvayam) of supportive evidence and rejecitve absence". Proponent's criticism of the definition of paksata in the case that merely sadhakapramanabhava; it is not the subjectness that (2 c) "the absence of merely the supportive evidence" (sadhakapramanabhavah). Proponent's definition of paksa; "a property-possessor which has the probandum as its property which is a desired to be established is a subject" (sisadhayisitasadhyadharma dharmi paksah). TEXT-5 b: There is no contradiction of the two statements of

TEXT-5 c: TEXT-6: 60 Vacaspati Misra I Misra I that (1) "the logicians who enjoy logic want to know already known object by perception through the inference", and (2) "the logicians do not infer the elephant on the basis of the crying the elephant when the elephant is already perceived". Desire to infer (anumitsa) cannot be a cause of inference. Confirmatory cognition (paramarsa) cause of inference. PAKSATA-SIDDHANTA is a Gangesa's definition of paksata; "the locus of the absence of the supportive evidence accopmpanied with the absence of the desire to establish, is the subject" (sisadhayisavirahasahakrtasadhakapramanabhavo yatra TEXT-7: asti sa paksah). Subjectness cannot be a distinguisher (bhedaka).