 Gaṅgeśa follows Vātsyāyana under Nyāya-sūtra 1.1.5 (the “inference sūtra”): “Every living body (the inferential subject) has a self (the probandum), since every living body has breath (the prover), unlike a pot (the example, a pot being qualified by both absence-of-self and absence-of-breath).” My sense is that here the main point is as much to illustrate “negative-only” inference as to endorse Vātsyāyana’s reasoning, but it is endorsed. The inferential subject includes all living bodies, and so there is no sapakṣa, no examples of the probandum known outside the set of things that are living bodies. Thus the inference has to be negative-only, based solely on correlations of absences, “unlike a pot,” a pot having neither breath nor self. Fundamental truths of things (tattva), which are captured by philosophical definitions, seem accessible only through fundamental distinctions being known through negative-only inferences, for example, this inference to self (ātman) as a fundamental category of substance.