History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.18

v7.c93.18

¹⁸⁷⁸ It may be noted that P. M S writers are often called 'Nyāyavidaḥ' by Śaṅkara (on V. S III 4 22), by Viśvarūpa and others Bhāskara in his commentary on Brahmasūtra (I. 1 1. p. 5, Chowkhamba series) states ' यच्छब्द आह तदस्माकं प्रमाणमिति हि न्यायविदः These are the words of Śabara in his bhāṣya on P. M S III 2 36. On Yāj. I. 58 the Bālakrīḍā of Viśvarūpa says ' 'Tathā ca naiyāyikāḥ, 'na hı vacanasyātibhārostītyāhuḥ' '' These are the words of Śabara on Jaimini III. 2.3 viz. 'Kimiva vacanam na kuryāt nāstı vacanasyātibhāraḥ' So here Śabara is called Naiyāyika On Yāj I. 53 the Bālakrīḍā says 'Nyāyavidaśca Yājñıkāḥ। api vā sarvadharmaḥ syāt tannyāyatvād vidhānasya'. This last is Jai. I 3. 16 So here Jaimini is called Nyāyavid and Yājñıka. Similarly, on Yāj. I. 87 the Bālakrīḍa quotes Jai. VI. 8. 17 as the words of 'Nyāyavido yājñıkāh'. The J. N. M. V says *nyāyas* are the *adhikaraṇas*, deciding points of Dharma and expounded by Jaimini 'जैमिनिप्रोक्तानि धर्मनिर्णायकान्यधिकरणानि न्यायाः.' The writers of Śrautasūtras are called merely Yājñikas by Bālakrīda on Yāj. I. 38 'Tathā ca yājñıkāḥ vyavahāryā bhavanti ıtyāhuh'. This quotation is from Kātyāyana Śrautasūtra 22. 4. 27–28. Besides, the sūtra 'Prājaścittavidhānācca,' is the same in both Kāt. Ś I. 2. 19 and P. M. S. VI. 3. 7 and Kāt. Ś I. 8. 6 is the same as P. M. S. XII. 3. 15; moreover, Kāt. Ś. IX 11. 14–15 employ almost the same words as in P.M S. III. 5. 36–39, though they hold opposite views. The P. M. S. (IV. 4. 19–21) holds that the Pıṇḍapitṛyajña is not an *anga* of the rites on darśa (i. e amāvāsyā), but an independent rite, while the Kāt. Śr. (IV. 1. 28–30) holds that it is an *anga*. In the discussion on the meaning of the word Vaiśvānara occurring in Rg. I. 98. 1. and I. 59. 6 the Nirukta (VII 21-23) cites the views of 'ācāryāḥ', of the ancient Yājñikas (who held that Vaiśvānara means the sun in the sky) and of 'Śākapūṇi' (who holds that it means the terrestrial Agni) The Nirukta mentions the views of Yājñikas in V. 11, VII 4 (where Yājñikas differ from the Nairuktas), in IX. 29 where the Nairuktas hold that Anumati and Rākā are wives of the gods while the Yājñikas held that these were the names of Paurṇamāsī), in XI. 31 (where a similar conflict between the views of the two interpreters of Sinīvālī and Kuhū is mentioned) and XI 42-43 (where also the views of Yājñikas and Nairuktas are mentioned).