"He in whose intuitive unerring perception, inseparably united to Him and dependent on no foreign inlets, the succession of all the various existing objects is contained,--all the chaff of our suspicion being swept away by the removal of all possible faults as caused by the slightest want of observation in Him,--He, Śiva, is my authority; what have I to do with others, darkened as their authority must ever be with rising doubts?" "Proof" is fourfold, as being divided into perception, inference, analogy, and testimony. The "thing to be proved" [or the "object of right notion"] is of twelve kinds, viz., soul, body, the senses, their objects, understanding, mind, volition, faults, transmigrations, fruit, pain, and final liberation. "Doubt" is a knowledge whose nature is uncertainty; and this is threefold, as being caused by the object's possessing only qualities which are common to other things also, and therefore not distinctive,--or by its possessing only irrelevant qualities of its own, which do not help us in determining the particular point in question,[209]--or by conflicting testimony. The thing which one proposes to one's self before proceeding to act, is "a motive" (_prayojana_); this is twofold, _i.e._, visible and invisible. "An example" is a fact brought forward as a ground for establishing a general principle, and it may be either affirmative or negative.[210] A "tenet" (_siddhánta_) is something which is accepted as being authoritatively settled as true; it is of four kinds, as being "common to all the schools," "peculiar to one school," "a pregnant assumption" [leading, if conceded, to a further conclusion], and "an implied dogma" (i. 26-31). The "member" (of a demonstration) is a part of the sentence containing an inference for the sake of another; and these are five, the proposition, the reason, the example, the application, and the conclusion (i. 32-38). "Confutation" (_tarka_, i. 39) is the showing that the admission of a false minor necessitates the admission of a false major[211] (cf. Sút. i. 39, and iv. 3); and this is of eleven kinds, as _vyágháta_, _átmáśraya_, _itaretaráśraya_, &c.