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Appendix to Section VII Chap.XXX

Volume V: Part II pp. 1339–1351

Abhyudiṣṭi
Anuśaṅgā
a principle about sentences, viz. extension, of a word or clause from one sentence to another or other sentences, provided all the sentences are of the same type or form ; illustrations of
Aruṇāyāya
(explained)
Aveṣṭi
is a sacrifice performed as part of the Rājāsuya-yajña that could be performed only by a kṣatriya, it is also an independent yāga that may be performed by any one belonging to the three varṇas ; Nirṇayasindhu relies upon this difference in Aveṣṭi for its conclusions about Devi-pūjā on different tithis ; word 'rājan' in 'Rājasūya' is held by PMS and Śabara to mean a kṣatriya only, while some late Dharmaśāstra works hold that the word ‘rājan’ may secondarily mean even a Vaiśya who becomes a ruler
Jacob
Colonel, a. of ‘Laukikanyāyāñjali’
Kuṇḍapāyinām – ayana. deals with Agnihotra for a month different from daily Agnihotra
Kāṇḍānusamaya method
explained , followed acc. to Mit. as to Vaiśvadeva brāhmaṇas in the matter of Upacāras, referred to in P. M. S. V. 2. 7-9
Mahāvākya 1298; word occurs in Vedāntasūtra
Padārthanusamaya method 1317
is reverse of Kāṇḍānu-samaya and is set out in P. M. S. V. 2. 1-3
Pratinidhi (substitute or repre-sentative); first rule that
if a substance prescribed for preparing an offering perishes or is lost in an obligatory rite or a kāmya rite after it is begun, another sub-stance (such as nīvāras for rice grain may be substituted ; no p. allowed for a mantra, deity, vedic fire, for kriyās like Prayājas or for the Yajamāna (except in Sattras) , substi-tute for wife of sacrificer (if she be dead) was image of her made of gold or or kuśas ; what is expressly forbidden for use in Vedic sacrifices such as māsas cannot be substitutes for mudga , (māṣamud-ganyāya); when a vedic text expressly prescribes a substi-tute for a substance (as Pūtī-kas for Soma plant) only that substance can be substituted and not another more similar, when a substitute has to be employed, the subsidiary acts of sprinkling with water, pounding etc. are to be perfor-med on the substitute and the appropriate change in wording by adaptation should be made
Purūravas and Urvaśī in Matsya (Chap. 24) and drama Vikramorvaśīya agree closely 900–901
though there are one or two points of difference. Matsyendranātha, called Luipā in Tibet , . Mattavilāsaprahasana of Pallava king Mahendravikramavarman . Mauryas, being greedy of gold, manufactured images of gods for sale . Mausalaparva , (dreams), (on Abhiras). Maxims (some Nyāyas), generally of Mīmāṁsā—vide pp. ); about nindā (condemnation) being meant to prescribe the opposite of what is condemned , Anyāyāścaneka-thatvam, explained , Anūpādhi-karaṇa or Anūpanyāya , ‘dṛṣṭe satyādṛṣṭakal-panā anyāyyā—if a seen result or purpose can be found for an act, it is improper to assign an unseen reward for it, and n, grahaikatvanyāya, explained , hetuvan-ni-gadādhikaraṇa, Holākādhikaraṇa , prādhānyena vyapā-deśā bhavanti ; rātri-sattranyāya , Rathakāra-dhikaraṇa , Sā-marthādhikaraṇa , Saṁyoga-pṛthaktva, explained and applied , Sarvaśākhāpratyaya-nyāya , (explained) or śākhā-ntarādhikaraṇanyāya ; Sthālīpulakanyāya , Udbhid-nyāya , yāvad-vacanam vāca-nikam , . Max-Müller, his date (hypotheti-cal) for the Vedic period, his date for Amara-kośa ; remarks against his dating for Veda ; a. of ‘Six Systems of Indian Phi-losophy’ , wrong translation by, . Maxwell on Interpretation of Statutes, . Maya, astrological writer m. by Varāhamihira . Maya, king of Yavanas, to whom Jyotiṣa was imparted by the Sun-god . Māyā ; Bādarāyaṇa (V. S. II. 2. ) and Śaṁkara are agreed that the ordinary physical world is different from dreams; Śaṁkarācārya employs the word Māyā to express the idea of mystery as to how the finite arises from the Infinite ; proper language for most men is not to speak about the world as Māyā (illusion) ; Upaniṣad passages like Katha II. 4. 2, Praśna I. , Chān. VIII. 3. 1–2 and Bṛ. Up. I. 3. may suggest the doct-rine of M., word M. used in V. S. III. 3. 3 has been differently interpreted by ācāyas ; word occurs in Rg. in connection with Indra about his Śakti or Śaktis
Uddeśya of Uddiśyamāna-means ‘subject of which something is to be predicated (vidheya) 1286; defined by Ślokavārtika 1286n

Mīmāṁsā Nyāyas

अपायस्थानेऽन्यकार्यत्वम्
जै. II. 1. 12
न हीकरूपं शब्दस्यानेकार्थता सत्यौ गतो न्याय्या
जै. VIII. 3. 22
पदार्थसमय
जै. V. 2. 1-2
ब्राह्मणकौडिन्यन्याय
सूसक्त्याख्याय
जै. III. 2. 16-19
This appendix is also available as a searchable structured page with Mīmāṁsā nyāyas organized as a definition list.

Appendix to Section VII Chap.XXX

It would be helpful to the students of Pūrvamīmāṁsā and of Dharma-śāstra, if some of the important and frequently cited maxims (nyāyās) of the former, are brought together in one place with references from the P. M. S., Śabara, Kumārila, Pārthasārathi, the Mahābhāṣya of Patañjali, Śaṅkarācārya's bhāṣya on the Vedānta-sūtras, the Bhāmati on the Śaṅkara-bhāṣya and a few otherṣ Kumārila, particularly, is very fond of employing Nyāyas in the Tantravārtika e. g. on p. 415 (on Jai. II. 1, 8) he employs five different nyāyāṣ Many of these nyāyās have been explained in the history of Dharmaśāstra to which references will be furnished at the appropriate placeṣ Several of the nyāyās here mentioned occur in the Laukika-nyāyāñjali (in three parts) published by the indefatigable scholar, Col. Jacob. In some cases his explanations are not accurate or satisfactory, but one must not forget that he wrote about half a century ago.

अशिश्रेष्यन्याय – जै. VI. 2. 23-26; vide शाबर on जै. III. 4. 32. अदृष्टुषापिविरोधन्याय – जै. XII. 2. 25; vide शाबर thereon and मी. व्या. म. p. 166. अदृष्टभूसृष्टे फलबहुसत्त्वम् – शाबर on जै. X. 6. 62 and XI. 1. 15. अकृत्तिन्याय – जै. II. 2. 3-8. Vide above p. 1308 n 2146. अकृत्स्नानी प्रधानोपकाररूपैककार्यत्वम् – जै. XI. 1. 5-10. अदुगुरापि विशेषाऽऽद्युपसात्करः – vide व्य. ग्र. p. 525 and स्य. स. p. 143. अधिकारन्याय – जै. VI. 1. 1-3 and 4-5 (śāstra is meant only for human beings), but vide जै. बृ. I. 3. 26-33, where शाबर on I. 3. 26 holds that Śabara's words have no application to brahmavidyā. अमनुष्यलम्ध्यः शास्त्रार्थः – मी. न्याय. प्र. p. 92 ‘अनाहुः ! स एव शास्त्रार्थो यः मकाराश्रयेण न लभ्यते । अनम्यस्य...र्थ इति न्याधात् ।’ vide भामती on वे. सू. I. 3. 17 (प्रतिषेध). अश्रुवकल्पन्याय – जै. II. 1. 48; vide pp. 1304-1306 above and स्मृतिष. (on आष्टृ p. 381), व्य. प्र. p. 147. अन्तरङ्‌गबहिष्करणीयोरन्तरङ्गं बलीयः – vide शाबर on जै. XII. 2. 27; महाभाष (on पा. I. 1. 4, I. 1. 5) says ‘असिद्धिं बहिरङ्गमन्तरङ्गे’. अन्तरप्रकरणन्याय – तन्त्रवा. on जै. I. 3. 27 p. 282 and on III. 3. 14 p. 858, सेशा. on मदु X. 5, शाबर on वे. सू. II. 2. 30. अपायस्थानेऽन्यकार्यत्वम् – शाबर on जै. II. 1. 12 p. 410, on V. 4. 14 p. 1340. on VI. 1. 22 p. 1366, on VII. 3. 3, p. 1550; तन्त्रवा. on II. 4. 10, p. 639, भामती on वे. सू. I. 3. 17; vide मजु. पा. p. 369 and p. 1292, ṇ 2112 above. अपच्छेदन्याय – शाबर on जै. VI. 5. 49-50 defines अपच्छेद् as ‘संयुक्तस्य हि युगपन्मयोच्छेद्भवः’ and व्यय. प्र. p. 535. The word occurs in जै. VI. 5. 56. अमाप्ते शास्त्रमर्थवत् – This is part of जै. VI. 2. 18 and means ‘विविधिना शास्त्रार्थोपदेशं विधेयं यत्प्रकाराश्रयेणोपारम्यम् ?’ मी. व्यय. प्र. p. 222. अभिमर्शन्याय – जै. III. 7. 8-10; व्यय. प्र. p. 535. अग्र्यासाधिककरण—जै. II. 2. 2 (with reference to five Prayājas in तै. सं. II. 6. 1. 1–2). Vide H. of Dh. vol. II. p. 1057 n 2368 and above p. 1306. अनुवृष्टिविषयत्व—जै. VI. 5. 1-9; भिला1o on या2. III. 253 and न्ब3. प्र. pp. 151-152 and notes thereon pp. 277-279 and भासती on जै. सू. III. 3. 7. अनुष्णाधिकरण—जै. III. 1. 12 on तै. सं. VI. 1. 6. 7 अजकपा पिङ्गळाया क्रीणाति; vide अपराकं p. 1030 on या4. III. 205, सद्. पा5. pp. 88-89, H. of Dh. vol. II. p. 1142 n 2547 and above pp. 1294–5. अर्क6 चेश्मनु विन्दत किमरुं प्रजेत्—शाबर on जै. I. 2. 4 quotes the latter half also as इष्टस्वार्थस्य संसिद्धौ को विद्वान् यत्नमाचरेत्. He explains अर्क as a plant ( Calotropis Gigantea ); vide also तन्त्रवा7. on सं8. V. 111, विश्वरूप on या. III. 243 (first half); शाङ्कर on जै. III. 4. 3 quotes the first half as अ न्याय. अर्धकुक्कुटिपाक—means the same thing as अर्धजरतीय; vide तन्त्रब्रा9o p. 720 on जै. III. 1. 13. It means 'it involves a total contradiction to say that one would cook half a hen for food and keep the other half for laying eggṣ' अर्धजरतीय—Vide महाभारत on वार्षिक 5 on पा. IV. 1. 78 ( अर्ध जरस्याः कामचोदयेति), शाङ्करभाष्य on जै. सू. I. 2. 8 ( यथार्धार्थि सह शाखीयोर्थः प्रतिपन्नो न तथार्धजरतीयं लभ्यं), परा. मा. II. 1. p. 702. अर्थवैशस—Resembles अर्धजरतीयन्याय. Vide तन्त्रवा10. pp. 170, 174, 180, 261; शाङ्करभाष्य on जै. सू. III. 3. 18. वैशस means 'destruction, rending into pieces, conflict'. The कुमारसम्भव IV. 31 employs the word in the literal sense. अर्थमनर्थमिति प्रैर्विदि—Vide शाबर on जै. III. 7. 14 and तन्त्रवा11. pp. 1083–84; quoted by स. श12. pp. 115, 146 and notes (by the present author) pp. 189-191 and H. of Dh. vol. II. p. 1114 and vol. III, pp. 694–95. अवभ्रयसिद्धि: सहृदयासिद्धिर्वीप्यसी—vide शाबर on जै. VI. 7. 22. who gives अम्बकर्ण (name of a tree) with leaves like horse's ears as an instance (which has neither अश्वत्थ nor कर्णत्व), तन्त्रवा. on जै. I. 4. 11. अवैधधिकरणन्याय—जै. II. 3. 3 and XI. 4. 10. Vide H. of Dh. vol. III, p. 38 and above pp. 1332–33 n 2201-2, शाङ्करभाष्य on जै. सू. III. 3. 50. अम्बाभिधानोन्याय—इमामगृभ्णन्नशनामुतरस्यामुत्ताराधिपीन्यागवे—तै. सं. V. 1. 2. 1 and the mantra occurs in तै. सं. IV. 1. 2. 1, explained in श्री. म्या. म. p. 80, अर्थसंग्रह p. 5. Vide p. 1308 n 2147. अम्बकर्णणन्याय—vide दुस्पृष्टीका on जै. IV. 4. 1 p. 1270. This is put forward to assert that in राजसूय the conventional meaning has to be taken and not the literal one. आकाशातुद्दिहननगन्याय—vide तन्त्रवा13. on जै. I. 3. 12 p. 236 (यस्तस्मलूद्यवादयुद्दनिमावपरिगृहात्। पदं कर्तुं सम्वेिदैत स हग्याव् व्योम मुदिसि), शाङ्करभाष्य on जै. सू. II. 1. 18. आकृष्टपातानामर्थनुवर्त शक्त सवकारिणी—शाबर on जै. I. 4. 25, अर्थसंग्रह (p. 16, calls it अ न्याय), श्लोका. (on चौवनासूत्र verse 47 p. 59), तन्त्रवा14. on जै. II. 1. 1 p. 378 (शाङ्करः सर्वभावानां तादृशोपख्या स्वभावतः । तेन तानां वदनपर्थान् मनुहि प्रत्ययवादप: II). Vide p. 1291 note 2111 above. आद्यन्तसूत्रत्व निषेधः — Vide ज्ञाकर on जै. V. 3. 4 and X. 5. 1, शाबरभाष्य on जै. धृ. IV. 5. 3, H. of Dh. vol. III. p. 731 notes 1413-14 and तिथितत्व p. 63, स्म. प्र. p. 143. आनन्तर्यसमानकरणम् — Vide एतत् पेयत्वसम्बन्धः below. Vide the sūtra आनन्तर्यसमानश्रेयत्ना (जै. III. 1. 24) and जै. IV. 3. 11 a part of which is 'अर्थतो ह्यसमर्थाना- मानन्तर्यमेतयोस्म्बन्धः'. आर्येधिकरणन्याय — जै. VI. 4. 22; तँ. आ. III. 7. 1. 7-8 ह्यस्योभयं ह्यविरातिमात्स्यैन्- येत्. Here the word उभयं is अविवक्षित and is no part of the विधि. उद्दिष्ट्रमानसन्याय (or उद्देश्यवगतृ) विशेषणमविवक्षितत्व — Vide above p. 1286 notes 2098-99 on ब्रह्मे संमार्हि and द्रुष्टीका on जै. VI. 4. 22 p. 1438, on VII. 1. 2 p. 1526, on IX. 1. 1 p. 1636, on X. 3, 39 p. 1882 (उद्दिष्टमानस्य च संस्था न विवक्ष्यते प्रद्येत्व) and स्म. प्र. pp. 45-46, 90, 132, 210 and निबंधस्थ on या. III. 250 (न च लक्ष्यमानस्य विशेषणं विवक्षितमिति न्यायः). उन्निष्टधिकरण — जै. I. 4. 1–2. उन्दिष्ट्र, चित्रा, अग्निहोत्र are names of yāgas (and not गुणाविधि) and are प्रमाण. Vide pp. 1244-45 n 2021-22 above. उपक्रोपसंहारस्थाय — If the उपक्रम is doubtful it is the उपसंहार that settles the same and not vice versa. Vide भामती on ये. धृ. III. 3. 17. उपसंहारन्याय — जै. III. 1. 26-27; उपसंहारेण नाम सामान्यतः प्राप्तस्य विशेषो सहोपरूपो व्यापारविशेषो विधिः। मी. न्या. प्र. p. 261; vide निता. on या. I. 256, जै. मि. pp. 37 and 71, स्म. प्र. p. 111 and the present author's notes to V. M. p. 179. ऋतुलिङ्गन्याय — This refers to the verse यथार्तुलिङ्गानि नानारूपाणि पर्याये। द्यदृश्यन्ते तानि सान्वये यथा भावा द्युगादिवृ ॥ आविपर्वे 1.39 (= cr. eḍ I. 37), शातिकर्म 210. 17 (= cr. eḍ 233. 15). This verse is quoted by सन्त्र्या. on जै. I. 3. 7 p. 202, in शाबरभाष्य on दे. धृ. I. 3. 30. It is also नाट्यपुराण 9. 65, विष्णुपुराण I. 5. 61, मार्केण्डेय 45. 43–44. एकवाक्यतान्याय — जै. II. 1. 46. Vide M. M. Jha's 'Pūrvamīmāmsā in its sources' pp. 192–193 for explanation and examples and H. of Dh. vol; III. p. 443 note 744 and pp. 1297–98 n 2123 above. बिन्दुरूप on या. III. 248 exemplifies this न्याय. The word एकवाक्यता occurs in जै. III. 4. 24. एकवाक्यविष्यय — ṃ by सन्त्र्या. on II. 1. 12 p. 415. It is the same as अवषान्याय above. एकार्थात्मत्व विकल्पपरम् — This is part of जै. XII. 3. 10. निता. on या. III, 257 states ‘एकार्थानामव विकल्पो हीन्द्रिययोश्च न च वृष्टतपसोरैक्यार्थात्'. ऐन्द्रीम्न्याय — Vide pp. 1309-10 notes 1251-52 on ऐन्द्रया गार्हपत्यमुच्यते. औदुम्बरीचयिष्याय — If a man's name is औदुम्बरी one at once infers, without being expressly told, that he is the son of one called उद्रेमेष. Vide शाबर on जै. III. 5. 26 p. 1003 and on II. 3, 3 at p. 580 and सन्त्र्या. p. 580. ओदुम्बरराधिकरण — जै. I. 2. 19-25 concerning तँ. सं. II. 1. 1. 6 ओदुम्बरो धूमो भवति, ऊर्जो उदम्बर ऊर्ध्व पश्चाः, सन्त्र्या. p. 352, मी. न्या. प्र. p. 134 ff. कपालाध्याय or कपालाधिकरणन्याय — जै. X. 5. 1, explained in मलमाससत्र p. 779. कपिंजल न्याय — जै. XI. 1. 38-46 and above pp. 1288-89, n 2105. Vide सन्त्र्या. p. 415 (on जै. II. 1. 12), and p. 1004 (on जै. III. 5. 26) saying कपिंजल- पक्ष ञिजेष बहुलश्रुतिरस्थाप्यते: परा. मा. I. 2. p. 281. कम्बलनिवर्जन्याय – शाबर on जै. II. 2. 25 p. 545 ( निर्वर्जनं कुर्वन् करोति कम्बलाद्वद्धि पादपोथं निवर्तयेत् ). कर्मपूर्वस्वत्वात्कलभृयस्यवद् – Vide स्मृतिव. II. p. 264 and परा. मा. I. 1. p. 25 ( कर्मोपस्थित्यात्कालभृयमिति न्यायसमाश्रयात् ). कालञ्जन्याय – शाबर on जै. VI. 2. 19-20 on ‘न कालञ्ज भक्षयेत्’ says that this is downright prohibition ( प्रतिषेध ) and not a पर्युदास. Vide मी. न्या. प्र. pp. 248-249 and निश्चित्तप. p. 6. कांस्यभोजिन्याय – This occurs in the पू. मी. सू. XII. 2. 34 itself ( अधिकच गुणः अजबदुक्त्रयेऽपि ): शंबर explains ‘क्षिप्रप्रस्य कांस्यपात्रभोजिनिव यमः। यदि तयोरेकस्मिन्पात्रे भोजनमापद्यते, अक्षुरुत्पापि शिष्पक्षय धर्मो नियम्येत मा मूद्र्मलोप इति”. काकंतुलनपरीक्षाध्याय – Vide सुपदीका p. 1388 on जै. VI. 2. 1. Some actions such as counting the hair on the skin of an ass or the teeth of a crow are useless or profitlesṣ काकासिगौलककन्याय – Vide तन्त्रवा. p. 198 on जै I. 3. 7, मेषा. on मनु VIII. 1, स्मृ. स. p. 534, स्मृ. स. p. 95 and notes thereon at p. 135. काण्डानुसमय – शाबर on जै. V. 2. 3 pp. 1310-11. Vide H. of Dh. vol. II. pp. 739-740, vol. IV. pp. 441-442 note 987 and पदार्थानुसमय below. कारणाद्विविधकार्यन्याय – तन्त्रवा. p. 245 on जै. I. 3. 16. The qualities of, the cause are found in the effect. कृष्णपर्णाशयन्याय – जै. VII. 3. 1-4. Vide आप. श्री. 23. 10. 6 ff and H. of Dh. vol. IV. pp. 136-137 n 312 for references and p. 1307 above. कुशकाशावलम्बनन्याय – Vide तन्त्रवा. p. 268 on जै. I. 3. 24. ( कुश is दुर्बर्ष and काश is a grassy plant with white flowers ). These are so frail that no one can support himself by means of these; so metaphorically it means “supporting by frail or hopeless argumentṣ” Vide स्मृ. स. p. 527. कुलायचिन्तान्याय – Taking up a purely hypothetical point for discussion; occurs frequently in Śābarabhāṣya, e. g. on जै. VI. 8. 43 p. 1522 ( कुत्सा चिन्तायां प्रयोजनं वक्तव्यम् ), on XI. 3. 16 p. 2175, XII. 2. 11 p. 2242; vide तन्त्रवा. p. 287 (on जै. I. 3. 27) and p 890 on जै. III. 4. 1 ( पशु भाष्यकारे णोपंन्यस्तः कुतः स कुलायचिन्तान्यायेन ). केहुतिकन्याय – The word is derived from किहुत्, used in such passages as in काठकुमारी ‘गर्गोरल ... शक्किलं खेति महतीर्थं खलवर्णपरंपरां, सवीविनथाजामामेवैकल ज्येथामापवनं किहुतं समावःः’ 1 Vide स्मृ. स. p. 241 and present author's note on p. 419 of the notes to स्मृ. स. श्लेषोहिन्याय – जै. VI. 4. 17-20. If the Purodāśa to be offered in बार्हपूर्णमास is partially burnt, still one should perform the rite with the unburnt part of the cake and a prāyaścitta would be necessary only if the whole purodāśa is burnt. Vide मिताक्षरा on या. III, 243. शालैकपोतन्याय – Meaning ‘like all pigeons, young and old, simultaneously alighting on a threshing floor.’ Vide शाबर on जै. XI. 1. 16 p 2111, मी. न्या. प्र. p. 65. सांदर्पधर्पन्याय – Same as देषींष्पन्याय above. Vide शाबर on जै. III. 2. 3 and अर्थसंग्रह p. 6. . एकात्मिकरण -- जै. II. 2. 25-26 based on वृज्जनेन्द्रियकामसूत्र (तै. ना. II. 1. 5. 6), the meaning being वृषिकरणत्वेनेन्द्रियं भावयेत्. Vide मी. न्या. प्र. pp. 42-43, and 36-39 and p. 1310 above.

गुणमुख्यव्यतिक्रम न्याय – This is part of जै. III. 3. 9 (गुणमुख्यव्यतिक्रमे सवर्थ्या-मुलयेन वेदसंयोगः). Vide तन्त्रवा. pp. 810 and above p. 1290 ṇ 2108; काठूरं भाष्य on दे. सू. III. 3. 33 quotes this sūtra.

गुणलोपे च मुख्यस्य – This is जै X. 2. 63. The words क्रिया स्यात् (or भवति) are to be understooḍ

गोबलीवर्द न्याय — In such a sentence as गाव आनीयन्तां बलीवदोच, the separate mention of balivardas that are really included under ‘gāvah’ is due to the fact that bulls are more intractable than cows and require special attention and effort. This is often used in Dharmaśāstra workṣ Vide मिता० on या. III. 312-313, स्मृतिच. (on व्यवहार) pp. 66, 67, 102, 169, 280, 300, कुल्लुक on मनु VIII, 28, व्य. म. p. 2 and H. of Dh. vol. III. p. 926 note 966.

गौणमुख्ययपोर्हेरुले कार्यसमप्रयः — Vide शबर on जै. III. 2. 1. This न्याय is also cited as मुख्यगौणयो: ... संप्रत्यय: शाङ्करभाष्य on बे. सू. IV. 13. 12 cites it. मुख्य and गौण respectively mean ‘primary sense’ and ‘secondary sense.’ The महाभाष्य has the परिभाषा ‘गौण ... संप्रत्यय:’ on वार्तिक 1 on पा. I. I. 15 and on वार्तिक 4 on पा. VI. 3. 46. Vide H. of Dh. vol. III. p. 725, note 1399.

प्रहैकल्याण न्याय – जै. III. 1. 13-15 based on वृक्षापविजेण ग्रहै संस्था (तै. सं. III, 2. 2. 3). Vide H. of Dh. vol. II. p. 589 note 1380 and above p. 1285-86 and ṇ 2098.

चतुर्थीकरण न्याय – जै. III. 1. 26-27. Vide मी. न्या. प्र. p. 261, अर्थसंग्रह p. 24. Vide vol. IV, p. 670 n 1517.

छत्रिण न्याय — Vide शबर on जै. I. 4. 23 (यथा छत्रिणो गच्छन्तीत्येकन छत्रिणा सर्वे लक्ष्यन्ते), सम्रवा. on I. 4. 13, p. 347, सुष्टुटीका on जै. IV. 4. 1 p. 1270 and VII. 3. 7, p. 1552 and H. of Dh. vol. II. pp. 500-501. शाङ्करभाष्य on दे. सू. III. 3. 34 employs it in explaning सतै विपन्नतो (कठोप. III. 1).

जतिर्वत्यावा जुहाटू – This appears like a विधि, but it is only an अर्थवाद for praising पयणेहोषि. The vedic passage is in तै. सं. V. 4, 3, 2 and जै. X. 8. 7 deals with it. भासली on बे. सू. III 3. 18 relies on it.

जातिर्टिग्म्याय – जै. IV. 3. 38-39 on तै. सं. II. 2, 5 रैथ्याभर हारूकपाले निर्णयते जुवे जाते. Though the performer of the rite is the father, the fruit accrues to the son that is borṇ Vide मिता. on या. II. 56 and III. 220, माष. वि. p. 18, स्वध. प. p. 253-54, हर. मी. p. 136 (Anaṇ ed,)

जुह्यन्य न्याय – जै. IV. 3. 1 based on passages like वषप एर्णमपी छात्रपति न स पायं श्लोकं स्तुगोति (त सं. III. 3. 7. 2). Such sentences are not फलविधि, but merely अर्थवाद.

तर्कार्दग्म्याय or भाषाशैलीचित्य न्याय – Vide तन्त्रवा. p. 860 (सृषि भाषाषेणयो दीर्णं वियवाो भेतरेषु), ष्कोक्न्य. (बचवाद, verse 15). If only the words सृषि दीर्णं वियवाो were uttered, कोपिरुष्व being a ब्राह्मण would be included; but if the whole sentence be used he would be excluded from the first part. The महाभाष्य frequently cites this nyāya, e. g. on वार्तिक 4 on पा. VI. 1. 2 and वार्तिक 1 on पा, I. I. 47 and on वार्तिक 2 on पा. VI. 2. 1; vide मिता. on या. III, 237 for this maxiṃ ततस्क्रियमाण्यध्याय – जे. I. 4. 4 (तत्कश्यं याज्ञनज्ञागम्), which means तत् पुरुषार्थम् सर्वं पापकर्म्म अध्यायाच्च भवति. In ते. सं. I. 5.9.1 we read अग्रिहोत्रं क्षमो परिमितम्) and not a शुभविधि. Vide मी. न्या. प्र. p. 64, धर्मतर्जनिर्णय p. 3, अर्षसंराह pp. 4 and 20. बहृपदेशाख्यन्याय – जे. I. 4. 5. The example is श्येनेनाभिचरन् यजेत. Here the word श्येन (meaning ‘hawk’) is applied to the rite called śyena, because it resembles the bird in its swift actioṇ Vide मी. न्या. प्र. p. 238 (तेज यन्द्यथ्यायुपपश्येति यावत्) and p. 1245 above. वृण्ढापूपिकन्याय or वृण्ढापूपिकीनीति – This is very often employed in कर्मशास्त्र workṣ Vide विश्वरूप on या. I. 147 and III. 257, मिता. on व्यवहार pp. 142, 146, 242, 249, 283, 296, 301, 315, 326, डायभाग X. 30, डायत्तस p. 170, स्य. स. p. 131 (and my notes on the same at pp. 221-222). For the derivation of वृण्ढापूपिक, vide अलङ्कारसर्वस्व on अर्थापत्ति p. 196 and जयस्थ thereoṇ द्वविंहोम्न्याय – जे. VIII. 4. 1, तन्त्रवा. p 115 on जे. I. 2. 7, मी. न्या. प्र. p. 149. In this compound word होम is the principal word and the word द्वधि is उपसर्जन (or अप्रधान). Therefore द्वविंहोम् is the name of a rite. दशाह्रन्याय – Vide प्रायश्चित्तप्रकरण of भवदेव p. 18, प्राय. विवेक p. 81, द्वदिहलक्ष pp. 240-241. There is a व्रत on the 10th tithi of the bright half of Jyeṣṭha called दशाह्रा, since it removes ten sinṣ The maxim means that in certain cases, by a single performance one may be able to secure several objectṣ हृद्द प्रयोजनबहुलस्य न शक्यमवहं कल्पयितुम्। हृद्द फले अबृहफलकल्पना अव्याप्या। हृद्द समवृहत्वकल्पनाव्याप्या। Vide शबर on जे. IX. 3. 3 p. 1745, on जे. X. 2. 23 p. 1835 and on X. 2. 34 p. 838, मी. न्या. प्र. 201, एकादशतिष्र्म p. 89, भारती on ये. सू. III. 3. 14 and H. of Dh. vol. III. p. 837 n 1628 and above p. 1260 note 2051. देहळीदीपन्याया–देहळी door-sill. A lamp thereon sheds light inside the room as well as outside. This is the same as प्रासाददीपन्याय below. प्रदीपपदम् occurs in जे. XI. 1. 61; vide शबर thereon, स्य. स. p. 149 explaining पा. II, 139 employs it. द्वयोः प्रजायतिन्याय – जे. VII. 3. 19-25; Relied upon and explained in Mit. on Yāj. II. 135, डायभाग XI. 5. 16 p. 194 and स्य. स. pp. 500-502 and 535; vide H. of Dh. vol. III. pp. 704-705 note 1347a for explanatioṇ छेकिकिशोरन्याय – जे. VII. 4. 7 (in which the words यथा घेनुः किशोरण occur); शबर explains it clearly. घेनुः ordinarily means ‘cow’, but किशोर means in कृष्णिणकिशोर घेनुः, घेनु means ‘mare’. न सौं करोति न सोमे – जे. X. 8. 5 and XII. 1. 7. सौ refers to आज्यभागी; vide व्यवहारसार p. 231 (part of वृत्तिसंग्रह). द. मी p 182 and above p 1249. न विधो परः शब्दार्थः – means that it is not permissible to hold that in a विधिवाक्य a word therein has a meaning other than the direct one. The कल्पतरु on भारती (on ये. सू. I. 1. 1 p. 10) explains ‘विधायक शब्दे परो लक्षः शब्दार्थो न भवति’; vide शबर on IV. 4. 19 (which says अदृहणार्थे ष लक्षणा स्य्यं न विधो) and also on IV. 1. 8, where the ten यज्ञाधुध (स्य्य wooden sword etc.) mentioned in ते. सं. I, 6. 8. 2-3 are held to be an अनुसनाव and not a विधि. Vide परा. मा. I. 2. p. 298 and सह. पा. p. 372, स्यस्य. मी. p. 180. 1. नह्यादृष्टचदधिकरणम् – Vide शाबर on जै. II. 1 p. 376, तन्त्रवार्तिक. on जै. I. 2. 7 and on III. 3. 11 p. 818. This is an old न्याय. वार्तिक 16 on पा. I. 1. 50 is संप्रयोगेण ह्या नह्यादृष्टचवद्भवत् and the महाभाष्य explains 'तत्राप्यो नह्यो समाधि एयो युष्टिः उभौ संप्रयुज्यवादे इति।'. मेधा. on मनु V. 51 and भामती on I. 4. p. 108 mention it. The idea is दृष्टैरेतरोपकारकत्व.

2. न हि निन्दा निन्द्यं निन्दितुं प्रयुज्यते, अपि तु विधेयं स्तोतुम्—vide H. of Dh. II. p. 581 n 1359 and above p. 96 n 237 for passages from Sabara and Tantravārtika. The मिता. on या. III. 221 paraphrases it.

3. न हीकरूपं शब्दस्यानेकार्थता सत्यौ गतो न्याय्या—Vide शाबर on जै. VIII. 3. 22 and IX. 4. 18 and the न्याय ‘अन्यायश्चानेकार्थत्वम्’ above p. 1339.

4. नागृह्यमाणविशेषाधिकरणन्याय — This is often expressed in the form नागृह्यमाणविशेषणानां in शाबर on जै. VII. 2. 13) or as न ब्राह्मणादीशे विशेषणे विशिष्टं केचन प्रत्ययेमर्हन्ति (as in शाबर on जै. I. 3, 3 p. 304). Vide तन्त्रवा. pp. 304, 326, 916, एका. तत्त्व p. 15, स्मृतिरत्न p. 313, व्य. म. p. 89 (and the present author's notes thereon pp. 117-118).

5. नास्ति वचनस्यातिभारः – This न्याय occurs very frequently in शाबर and धर्मशास्त्र works in different forms, but the meaning is the same viz. 'there is nothing too heavy (i. e. impossible to prescribe) for a sacred text.' Vide शाबर on जै. II. 2. 27 (किमिह हि वचने न कुर्याज्ञास्ति...भाष्यः), on जै. III. 2. 3, X. 5. 11; the wording is ' न हि वचनस्य किंचिदालभ्यं नाम'. शङ्करभाष्य on बे. सू. III. 3. 41 and III. 4, 32 employs it. Vide विश्वरूप on या. I. 58 (referred to in H. of Dh. vol. II. p. 525 n 1224), मिता. on याज्ञ. III. 298 (H. of Dh. vol. IV. p. 66 n 161, परा. मा. II. 1 p. 202 and II. 2 p. 64).

6. निमित्तगतं विशेषणमविवक्षितम् – Similar to आर्थाधिकरणन्याय. Vide विश्वरूप on या. III. 212.

7. निमित्तानुतौ नैमित्तिकावृत्तिः – जै. VI. 2. 27-28 and 29. Such passages as जुहोति स्क़न्ने जुहोति really lay down that whenever such a निमित्त as breaking occurs a fresh homa has to be performeḍ Vide मेधा. on मनु XI. 220 (एतत्प्रमुख्यावस्था &c.) and मिता. on या. I. 81.

8. निषादस्थपतिन्याय – जै. VI. 1. 51-52. Vide H. of Dh. vol. II. p. 46, vol. IV. p. 24 n 58 and above pp. 1295-96 and n 2121. It is employed by परा. मा. I. 1. p. 49, प्राय. सि. p. 132, व्य, म. p. 112.

9. न्यायसाम्य – नि. सि. p. 67 states that rules about श्राद्ध on a solar eclipse apply by analogy to श्राद्ध on a lunar eclipse.

10. पक्षप्रक्षालनन्याय – This is expressed in the half verse 'प्रक्षालनाद्धि पङ्कस्य दूरादस्पर्शनं वरम्', introduced by विश्वरूप on या. I. 210 with the words तथा च लौकिकाः. This half verse is धनपर्व 2. 49, which reads श्रेयो न स्पशर्नाद् गुह्याद् धर्मार्थी यस्य विनयेहा वरं तस्य निषेहिता1. शाङ्करभाष्य on बे. सू. III. 2. 22 quotes it.

11. पदार्थसाधन्याधिकरण – जै. I. 3. 5-7 on the place of आचमन in view of the words वेदो कृत्वा नेर्दि कुर्यात् and explained by शाबर on I. 3. 7.

12. पदार्थसमय – जै. V. 2. 1-2 and vide काण्डसङ्गम above p. 1342.

13. पन्नमतमतिषिद्धमुह्यसत् भवति—This is like 'silence shows consent'—Vide वृह. मी. p. 82 and H. of Dh. vol. III, p. 669 n 1264 and शाङ्करभाष्य on बे. सू. II. 4. 12.

H, D. 169 पर्वमीमांसा न्याय – जै. III. 6. 1-8; certain passages like यस्य पर्वमयी छुद्रभवति व यस्य पर्वं क्लोर्णो भवति occur in जै. सं. III. 5. 7. 2 without express reference to any topic. They are to be applicable to the modificationṣ Vide मी. व्या. प. 117 and भामती on जै. I. 1. 4 pp. 123-124.

पशुपुण्याय – जै. IV. 1. 11 and दुष्टपूर्वीका pp. 1203-5 on the Vedic text यो घीधिशो वट्टपोलीय पंचुमालभते. The emphasis is that both एकत्व and पुलत्व are to be insisted oṇ

पशुपुरोडाश न्याय – जै. XII. 1. 1-6; vide प्रायश्चित्तप्रकरण of भवदेव p. 20, भाष. वि. p. 85 and गोविन्दानन्द's तत्वायकौमुदी on the latter and n 2205.

पिष्टपेपणन्याय — Occurs in Śabara's Bhāṣya on Jai IX. 2. 3, XII. 2. 16, सूत्रचर्चा. I. 2. 31 p. 147. पिष्टपेपण — Means grinding what is already well ground and therefore unnecessary repetition ( of arguments).

पुडाकोटिन्याय — Literally means 'bending the back again and again to observe each of many objects lying on the grounḍ' Vide शाबर on जै. II. 1. 32 and तन्त्रवा. thereon p. 434. The मिता. on या. III. 216 employs it.

प्रकृतिप्रत्ययो प्रत्ययार्थ सह भूत: — Vide शाबर on जै III. 4. 12 p. 922 and on जै. XI. 1. 22 p. 2013, तन्त्रवा. on जै. II. 1. 1 p. 380, III. 1. 12 p. 674, III. 4. 12 p. 902, III. 7. 10 p. 1080. It occurs in the महाभाष्य on वार्तिक 2 on पा. III. 1. 67. Vide above pp. 1235-38 n 2010.

प्रतिनिधिन्याय – जै. VI. 3. 13-17, स्मृतिचन्द्र. (on भाद्र p. 460). It means कृतद्रव्या पचारे द्रव्यान्तरे प्रतिनिघाय प्रयोगः कर्तव्यः.

प्रतिनिधिनिमित्तं नैमित्तिकज्ञापनावर्तेते – Vide the न्याय 'निमित्सावृषो' etc. above, मिता. on या. III. 263-64 and 288 for this form of the न्याय.

प्रतिपदाधिकरण — मी. न्या. प्र. p. 47. The first part of the interpretation of जै. II. 1. 1 by Śabara is so called and the 2nd part is called भावार्थाधिकरण.

प्रतिप्रधानं गुणावृत्तिः – शाबर on जै. III. 3. 14 p. 844; परा. मा. I. 1. p. 391 illustrates it.

प्रधानमतिऋकने कारणाभावात् – जै. X. 5. 1 and 6 (on which शाबर says ये कामवणस आरब्ध– व्यास्ते प्रथमावृषूपकम्पितमिव), तन्त्रवा. on जै. III. 2.20 p. 772 and on III. 4. 51 p. 988, व्य. म. p. 134.

प्रधानमल्लनिबर्हणन्याय – Lit. ‘Crushing the principal wrestler’, the idea being that lesser champions would be regarded as vanquished if the principal wrestler is vanquisheḍ Vide शाबरभाष्य on जै. I. 4. 28 and II. 1.12.

प्रधानस्य बोधिपद्यमानस्य विशेषणविशिष्टितम् – Vide दुष्टीका on जै. VII. 1. 2, p. 1526 and the न्याय ‘उदिरेपमानस्य’ etc. above.

प्रयोजनममुद्दिष्टय न मन्दोपि प्रवर्तते – Vide श्लोका. (सम्बन्ध्याक्षेप verse 55 p. 653 quoted above on p. 1179 n 1917.

प्रस्तरहरणन्याय – जै. III. 2. 11-15 referring to the direction in वर्षापूर्णमास ‘सृक्त्वाकेन प्रस्तरं प्रहरति’ (the priest casts the bunch of kusa grass called prastara into the fire to the accompaniment of Sūktavāka mantras, which thus becomes an aṅga). For प्रस्तर, vide H. of Dh. vol. II, p. 1013 and for सृक्त्वाका हन्प H. of Dh. vol. II, p. 1073 n 2398. प्रौसाद्वीपीयन्याय—same as दधिवीपीयन्याय. Vide शाबर on जै. XII. 1, 1 and 3.

त्रेयङ्गुलन्याय—Vide सब्र. on जै. II. 1. 12, p. 415. It refers to the example cited by शाबर on जै. I. 3. 8 'सत्र कैचिदीर्यञ्जयोदु यवशब्दं प्रयुञ्जते कैश्चिलिङ्गवद्भू ।'

फलवत्सन्निधानफळे तदङ्गमम्—In जै. IV. 4. 34 (which is a lengthy sūtra) we have the words तदुपसृष्टमुपलक्षणं चफलवत्सं तद्संनिधायुक्तं तदङ्गं स्यात्? Vide शाबर on जै. IV. 4. 19; कुल्लूक on मनु II. 101–102 employs it and so does the Śānkara-bhāṣya on V.S. II. 1. 14. Vide H. of Dh. vol. IV. p. 481 ṇ 1082.

बर्हिष्पन्याय— जै. III. 2. 1. शाबर cites the mantra बर्हिर्दैवतं वदामि {I cut off barhis as an abode for the deity) and remarks that the mukhya sense is to be taken and not gauṇa ( secondary sense, based on similarity ).

ब्राह्मणकौडिन्यन्याय—Vide तककौडिन्यन्याय above p. 1343. The भिज्ञ. on भा. III. 257 refers to it.

ब्राह्मणपरिव्राजककन्याय— शाबर on जै. II. 1. 43 has 'हतो ब्राह्मणो भोज्यस्तामिति परित्राजका इति'. The भामती on बे. सू. III. 1. 11 states that this nyāya means the same thing as गोबलीवर्दन्‍याय. The शाङ्गकरभाष्य mentions it on बे. सू. I. 4. 16, II. 3. 15, III. 1. 11. Vide सुबोधिनी on या. II, 96 (eḍ by Mr. Gharpure).

ब्राह्मणवसिष्ठन्याय—मेधा. on मनु VII. 35 employs it. वसिष्ठ also was a brāhmaṇa but he may be separately mentioned as he was most eminent in tapaṣ

भावार्थधिकरण— जै. II. 1. 1. मी. न्य. प्र. p. 128 and p. 1236 n 2010 above.

भूतभब्यसमुच्चारणन्याय or भूतभव्यसमुच्चारणे भूत भव्यायोपवधत्ते—शावर frequently mentions it as on जै. II. 1. 4, III. 4. 40, IV. 1. 18, VI. 1. 1, IX. 1. 9. The सुदूदीका on जै. IV. 1. 18 explains 'भूतं द्रव्यं भव्यं क्रिया1 निर्दिद्यवतीति क्रियातोऽङ्गम्'. व्य. म. p. 111 mentions it; vide the present author's notes thereon pp. 173 ff and H. of Dh. vol. III, p. 695 n 1322.

भूतसामान्याय or भूतौ स्थात्सर्धर्मत्वम्—based on जै. XII. 2. 22 (विमतिपिवद्‌धर्माणाम् असमवाये भूयसी स्यात् सधर्मेत्वम्). When there is a composite sacrifice comprising several rites the various details of which present conflicts the procedure to be adopted is such as to secure the performance of the details common to the largest number; this is relied upon in स्तुतिज्ञ. (on भाष्य p. 498) and व्यव. नि. p. 202.

माषबुद्गन्याय— जै. VI. 3 20. The rule is that if a substance prescribed for a sacrifice cannot be had, a similar substance may be used (as पूतीक for सोम mentioned by Sabara on Jai. VI. 3. 14); but where a substance is expressly forbidden it cannot be employed as a substitute, even when it is similar to the one prescribeḍ If mudga pulse cannot be had māṣa pulse cannot be used, as Tai. S. V. 1. 8 declares māṣa grains to be unfit for sacrifice. Vide भिज्ञ. on पा. II. 126, सूत्रभाष्य XIII. 16 (In both this nyāya is mentioned), भाष्य. तत्व p. 482, व्यव. म. p. 555.

मिथःसम्वन्धन्याय—same as गार्हपत्यीण्याय (जै. III. 1. 23).

मियोsसम्बन्धन्याय— जै. III. 1. 22. and शाबर thereon and नह्न. पा. p. 89. A gunavākya (clause laying down a subsidiary matter) is not to be taken as subsidiary to another gunavākya, as both are subsidiary to the main purpose and are of equal statuṣ There are two rites viz. Agnyādheya. and Pavamāna offerings and it is stated that one of these is subordinate to the other. Both subserve the same purpose, viz. being employed in Darśapūrṇamāsa and other sacrificeṣ A Vedic text states that vessels made of Varaṇa and Vaikankata wood are fit for sacrifices, but a vessel of Varaṇa wood is not to be used for homa while one of Vaikankata may be useḍ Both classes of vessels are subsidiary to sacrifices, but the text about not using Varaṇa vessel in homa is of a general character. Therefore, one of the two clauses is not subordinate to the other. Hence Vaikankata vessels are to be used in yāgas in which homa is requisite, but Varaṇa vessels are not to be used in such yāgaṣ

मुख्यगौणयोष1 शूत्ये संशयः झाबर on जै. III. 2.1. Vide above गौणमुख्ययोष्य etc.

मुख्यपचारे ( or मुख्यालाभे) प्रातिनिधिः ज्ञार्थाः जै. VI. 3. 13-17; vide तितिवस p. 13, दस. मी. p. 206.

यथाशक्तिन्याय जै. VI. 3. 1-7; vide H. of Db. vol. III, p 373 and above pp. 1163-64, धर्महेतानिनिर्णय p. 105, एका. तत्त्व pp. 18, 25.

यववराहाधिकरण जै. I. 3. 9 and above p. 1293 note 2116.

पश्नोभयोः पर्वागेदोषां न तमेकश्रोत्रों भवति or यवोध… नासावेकं पक्षं निवर्ययति or यवोध... नासावेकस्य वाक्यः Vide झाबर on जै. VIII. 3. 7 and 14 (pp. 1616, 1619) and X. 1. 25 p. 1816.

यस्य येनाभिसम्बन्धो दूरस्थेपि स्यथापि धर्मणामानर्दमवन्मकारणद् q by न्यायसूत्रा (p. 1076) on तत्त्ववा. III. 1. 27 as बुद्धटोक; तत्त्ववा. p. 744 has यस्य ... सम्बन्ध इति न्यायपात. Vide above p. 1298 n 2124. This न्याय is employed also in works on Poetics, e. g. the व्यक्तिविवेक-व्याख्या p. 39 (TSS) and by अभिनवभारती on नाट्यशास्त्र (G. O. S. vol. I. p. 210 ‘ तथापि यस्य येनार्थसम्वन्ध इत्युक्तेश्चादरेत्तयो न शब्द इति').

पावद्वत्तं वाचानिकम् Vide झाबर on जै. V. 4. 11 (पाव… के न तत्र न्यायः क्रमते) and on V. 3 12 (पाव... कं न सहस्रमुपसंक्रामति). The idea is; in the case of an authoritative text that much only is to be accepted as covered by it which is expressed by the words used and that it should not be made applicable to other cases on the ground of similarity or analogy. Vide सन्द्रवा. on जै. III. 5. 19, भामती on वे. IV. 1. 4 and on IV. 3. 4; मेधाए on मनु X. 127 applies this maxiṃ Vide H. of Db. vol. II. p. 469 n 1101.

युगपद्वृत्तिविशेशाध्य One and the same word in a vidhi cannot be taken to have been used at the same time in the primary sense as well as in the secondary sense. Vide जै. III. 2 1 and झाबर thereon, व्य. म. p. 92 and notes there on by the present author (pp. 129-131), झाबभाब III. 30 p. 67 and H. of Db. vol III, p. 725 note 1399 and above pp. 1292-93 notes 2112-14.

चोर्गासद्धयधिकरण जै. IV. 3. 27-28. The ज्योतिर्होस does not simultaneously bring out all the rewards but only one after another. The word occurs in sutra 28 itself and चोर्गसद्धि means पर्योंय according to झाबर. Vide मेधा. on मनु XI. 220, दृतितत्त p. 239 (for explanation), माघ. वि. p. 78 and माच. प्रकरण की भबबेय (p. 18). रथकाराधिकरणन्यायः — Vide जै. VI. 1. 44-50, मी. न्या. प्र. p. 113 and above p. 1290 n 2110 and परा. मा. I. 1. p. 48.

रात्रिसत्त्रन्यायः — जै. IV. 3. 17-19 and H. of Db. vol. IV, p. 602 note 1367. and द्रष्ट. मी. p. 207, भामती on शाङ्करभाष्य on ब्रे. सू. I. 1. 4 p. 111 as part of the Pūrvapakṣa.

रूढियोगमपहारति — This means that the conventional meaning of a word is to be preferred to the etymological meaning as in the case of the word ‘rathakāra’ in Jai. VI. 1. 44 ff.; vide परा. मा. I. I. p. 300. As against this one must note another nyāya sometimes relied upon viz. यौगसम्बन्धे परिभाषाया अनुक्लत्वात् (used by the मिता. on या. II. 143 about the meaning of the word दीधिति). Vide H. of Dh. vol II. p. 780 n 1508 and the मी. न्या. प्र. pp. 112-113.

रेवत्याधिकरणन्यायः — जै. II. 2. 27 and मी. न्या. प्र. pp 40-42.

लक्षणा शब्दैकलक्षणाय ज्यायसी — Vide शबर on जै. I. 1. p. 7 and I. 4. 2 p. 324.

वर्षौभ्याय — जै. III. 8. 25-27. In दर्शपूर्णमास the adhvaryu priest recites ‘समश्र्व वर्षो विहेवेष्वस्ति’ (मै. सं. I. 4. 5). The reward, however, goes to the sacrificer and not to the adhvaryu, as the latter works for a fee.

वाजपेय न्याय — जै. I. 4. 6-8. In the sentence वाजपेयेन स्वाराज्यकामो यजेत, वाजपेय is the name of a yāga and does not lay down any detail about a sacrifice; mentioned in Mit. on Yāj. I. 81.

चार्पेष्टीन्याय — जै. III. 1. 23. Tai. S. II. 5. 2. 5 lays down that the Vārtraghni and Vṛdhanvatī verses are recited on Pourṇamāsī and the Amāvāsyā These two are prescribed in relation to sacrifices that require the recitation of two anuvākyāṣ There is only one anuvākyā at the Darśa or Paurṇamāsī rite; therefore these verses cannot be used in Darśapūrṇamāsa. But two anuvākyās are known to be used in the subsidiary offerings in Darśa-Pūrṇamāsa. Therefore, the two anuvākyās ‘Vārtraghni’ and ‘Vṛdhanvatī’ are to be connected with Ājyabhāgas alone and not with the principal rite.

विविधचित्राधिकरणन्याय — Vide above pp. 1239-40 note 2015; द्वादशम II. 30 (स्वर्गवरं क्षिप्रदं ... न विकल्प:) remarks ‘कर्तव्यपदममप्राप्तार्थम्’. This is a विधि, though there is no word expressing exhortatioṇ

विश्वजिन्न्याय — जै. IV. 3. 15-16. Where no fruit or reward is expressly prescribed for a sacrifice svarga is the rewarḍ This is so with the Viśvajit sacrifice in which the sacrificer had to donate all that he owned at the time of the sacrifice; mentioned by मेघा. on मनु II. 2, परा. मा. I. 1 p. 148, एका. तत्त्र p. 23.

विधौ लक्षणा अन्याख्या—Vide शबर on जै. I. 2. 29, IV. 4. 19 and the न्याय ‘न विधौ परः शब्दार्थः’ above. मलमासतत्त्व (p. 760) relies on thiṣ

वैश्वदेव न्याय — जै. I. 4. 13-16. वैश्वदेव is the first parvan of the four parvans of Cāturmāsyaṣ It is a name {nāmadheya} and not a guṇavidhi. It is employed in the बृह. मी. p. 239.

श्येनज्ञानधिकरणन्याय — Vide जातेष्टिन्याय.

शास्त्रावस्थारन्याय — जै. II. 4. 8-33. It is the same as सर्वेषामात्मत्वपरपर्याय below. श्रुतिलिङ्गादि-विषये च श्रुतिपोट्टा न लक्षणा—Vide झाबर on IV. 1. 23, IV. 1. 46, IV. 2-30.

षोडशिग्रहणादि—जे. X. 8. 6; vide above p. 1249 and 2030 on अतिरात्रे षोडशिनि गृह्णाति and नातिरात्रे... गृह्णाति, अर्थसंग्रह p. 24.

संयोगपृथक्त्वन्याय—जे. IV. 3. 5–7. The word संयोगपृथक्त्व occurs in जे. IV. 3. 5 itself; vide above p. 217 note 217; मेघा. on भहु II. 107, परा. मा. I. 1. 60, प्राय. तत्व. p. 474, एका. तत्व pp. 29–30, तिथितत्व p. 44, नि. सि. p. 84.

सकृत्कृतं कृतं शाब्दार्थः—Vide झाबर on जे. XI. 1. 28 and XII. 3. 10; employed in एका. तत्व p. 32 and उदाहृतत्व p. 133; it is mentioned in the महाभाष्य on बार्तिक 4 on पा. VI. 1. 84. This nyāya has a limited application and often the maxim निमित्तसङ्गतौ etc. (i. e. repetition) applieṣ

सकृच्छ्रुतं शब्दत्वमेवार्थं गमयति—Vide दायभाग III. 29–30 p. 67, महु. पा. p. 369, accepted in 6 Cal. 119. 126 (F. B.) and in L. R. 41 I. A. p. 290 at pp. 303-4.

सर्वं स्याद्भूतत्वात्—This is the पूर्वपक्षसूत्र in जे. X. 3. 53-55, but it is held gene- rally applicable unless there is a special or express provision for unequal distributioṇ This is followed in मिता. on याज्ञ. II. 265, दायभाग IV. 8 p. 80 (on स्त्रीधनविभाग), स्मृतिच. (II. pp. 152 and 285), कुल्लूक on महु III. 1. (सर्वं स्याद्भूतत्वादिति न्यायेन प्रति- द्वादशवर्षाणि व्रताचरणम्), परा. मा. I. 2. p. 362, मदनरत्न (on व्यवहार) p. 204.

समवदानानियमेन्याय—जे. III. 6. 9. Passages like सतदश सामिधेनीषूच्यम् in Ait. Br. I. 1 that occur without being attached to any particular sacrifice are applicable only to vikrtis and not to the model (prakrti) sacrifice; vide मिमा. on या. I. 256.

सर्वापेक्षाधिकरण—जे. III. 4. 17 based on Tai. S. II. 6. 10. 1–2 which pro- hibits threatening or striking a brāhmaṇa. Vide H. of Dh. vol. III, p. 515 note 937-938 and प्राय. तत्व p. 479, प्राय. वि. p. 6.

सर्वशाखप्रत्ययन्याय—Vide यथाशक्तिय्याप and एका. तत्व pp. 18. 26.

सर्वसामान्यन्याय—जे. II. 4. 8–33. Vide H. of Dh. vol. III, p. 870 note 1693, vol. IV. pp 89–90 note 211, pp. 453–55 note 1011 and मिता. on पा. III. 325, अपरार्क p. 1053, स्मृतिच. (I. p. 5), महु. पा. pp. 11 and 91, भुजिक्षतत्व pp. 378, 380 and above p. 1273 and 2074.

सामान्यविशेषविषयन्याय—Vide झाबर on जे. VII. 3. 16 (बाध्यते च सामान्यं विशेषेण) and तन्त्र. रत्ना. p. 1030 on जे. III. 6. 9 ‘तत्र नाम विशेषेण सामान्यस्य निराक्रिया। श्रप्यको यत्र सम्बन्धो विशेषेण प्रतीयते। तुल्यप्रमाणको हि विशेषो बाधको भवति न दुर्बल- प्रमाणकः’ and p. 1120; vide for examples स्मृतिच. (on व्यवहार pp. 142, 299, 381) and परा. मा. I. p. 233.

सामर्थ्याधिकरण—जे. I. 4. 25. Vide above p. 1291 note 2111.

सारस्वतो भवतः—जे. V. 1. 14; vide above pp. 1315–16 and 2164 and स्मृतिच. (on व्यवहार p. 297), सुबोधिनी (on पितरों) on p. 72 (text) and p. 183 (tr. by Mr. J. R. Gharpure).

सार्थक्यन्याय—जे. I. 2. 1 and 7; vide p. 1284 and झाबर on जे. II. 2. 6 and on III. 1. 18 (on आनर्थक्यतदङ्गैषु). अनर्थक means either 'meaningless' or 'purposeless'. सुवर्णधारण्यान्याय – जै. III. 4. 20-24. In जै. चा. II. 2. 4. 6 there is a passage not connected with any specific sacrifice viz. सुवर्णं हिरण्यं धार्यम् (one should wear bright gold). This is a puruşadharma and not a sarvaprakaraṇa-dharma. Vide मिश्रा. on चा. II. 135-136, where this is used as an argument against the view that all wealth is for yajña. सूसक्त्याख्याय – Vide जै. III. 2. 16-19 and प्रस्तारमहरणण्याय (p. 1346) for the meaning of सूक्तवाक and प्रस्तर. In these sūtras it is established that the whole सूक्तवाक is not to be recited in both Paurnamāsa-iṣṭi and Darśa-iṣṭi, but only those portions of it that refer respectively to the deities of the two iṣṭiṣ स्थालीपुलाकन्याय – The word स्थालीपुलाक occurs in Jai. VII. 4. 12 itself; vide भाष्य on जै. VIII. 1. 11 and तन्त्रवा. on जै. III. 5. 19 p. 998. The महाभाष्य knew it since it says on वार्तिक 15 to पा. I. 4. 23 'पर्याप्तो ह्येकः पुलाकः स्थात्या निदर्शनाय'1. स्थूणांनिखननन्याय – Fixing a post firmly in the earth by frequently pushing it down and about; occurs in शाबरभाष्य on जै. VII. 2. 1 and शास्त्रभाष्य on जै. छू. II. 1. 34 and III. 3. 53. स्वर्गकामाधिकरण – जै. VI. 1. 1-3, referred to in H. of Dh. vol. IV. p. 169. हेतुपत्तिगधिकरण – जै. I. 2. 26-30. Vide H. of Dh. vol. III. p. 676 and notes 1276–77, सिद्धान्त on पा. III. 263, महामासंख p. 760 for applicatioṇ होकाकाधिकरण – जै. I. 3. 15-23. Vide above p. 1281 n 2093 for explanatioṇ

Chapter XXX. On Mīmāmsā Principles and Rules of Interpretation in Relation to Dharmashastra Chapter XXXI. Dharmashastra and Sānkhya