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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.s1: Appendix to Section VII Chap. XXX

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.s1

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Appendix to Section VII Chap. XXX

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It would be helpful to the students of Pūrvamīmāṁsā and of Dharmaśāstra, if some of the important and frequently cited maxims (nyāyas) 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 Bhāmatī on the Śāṅkarabhāṣya and a few others. 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 nyāyas. Many of these nyāyas have been explained in the several volumes of the History of Dharmaśāstra to which references will be furnished at the appropriate places. Several of the nyāyas here mentioned occur in the Laukika-nyāyāñjalī (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

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अग्निहोत्रन्याय—जै. VI. 2. 23-26, vide शङ्कर on वे सू III 4 32.

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अङ्गुगुणविरोधन्याय—जै XII. 2. 25, vide शबर thereon and मी. न्या. प्र p. 166.

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अङ्गभूयस्त्वे फलभूयस्त्वम्—शबर on जै. X. 6. 62 and XI. 1. 15.

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अङ्गाङ्गि न्याय—जै II. 2 3-8. Vide above p. 1308 n 2146

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अङ्गानां प्रधानोपकाररूपैककार्यार्थत्वम्—जै. XI. 1. 5-10.

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अणुरपि विशेषोऽध्यवसायकर—vide व्य. प्र p. 525 and व्य. म p. 143.

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अधिकारन्याय—जै VI. 1. 1-3 and 4-5 (śāstra is meant only for human beings), but vide वे सू I. 3 26-33, where शङ्कर on I. 3. 26 holds that Śabara's words have no application to brahmavidyā.

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अनन्यलभ्यः शब्दार्थः—मी न्या प्र p. 92 'अत्राहूः। स एव शब्दस्यार्थो यः प्रकारान्तरेण न लभ्यते। अनन्य...र्थ इति न्यायात्'; vide भामती on वे सू I. 3. 17 (प्रसिद्धेश्च).

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अनुषङ्गन्याय—जै II. 1. 48, vide pp. 1304-1306 above and स्मृतिच (on श्राद्ध p. 381), व्य म p. 147,

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अन्तरङ्गबहिरङ्गयोरन्तरङ्गं बलीय.—vide शबर on जै. XII. 2. 27, महाभाष्य (on पा. I. 1. 4, I. 1 5) says 'असिद्धं बहिरङ्गमन्तरङ्गे'.

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अन्धपरम्परान्याय—तन्त्रवा on जै. I 3. 27 p. 282 and on III. 3. 14 p. 858, मेधा. on मनु X 5, शङ्कर on वे. सू. II. 2 30.

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अन्यायश्चानेकार्थत्वम्—शबर 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 मद पा. p 369 and p 1292, n. 2112 above

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अपच्छेद न्याय—शबर on जै. VI. 5. 49-50 defines अपच्छेद as 'संयुक्तस्य हि पृथग्भावोऽपच्छेद ' and व्यव म p. 535 The word occurs in जै VI 5 56.

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अप्राप्ते शास्त्रमर्थवत्—This is part of जै VI 2 18 and means 'विधिना तावत्तदेव विधीयते यत्प्रकारान्तरेणाप्राप्तम्' मी न्या. प्र p. 222.

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अभिक्रमन्पाद—जै III 7 8-10; व्यव. प्र. p 535.

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अभ्यासाधिकरण—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.

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अभ्युदितेष्टिन्याय—जै VI 5. 1-9, मिता० on या III 253 and व्य म pp. 151-152 and notes thereon pp 277-279 and भामती on वे. सू III. 3. 7.

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अरुणान्याय or अरुणाधिकरण—जै III. 1 12 on तै सं VI 1 6. 7 अरुणया पिङ्गाक्ष्या क्रीणाति, vide अपरार्क p. 1030 on या. III 205, भट पा pp. 88-89, H. of Dh vol II p 1142 n 2547 and above pp 1294-5

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अर्के चेन्मधु विन्देत किमर्थं पर्वतं व्रजेत्—शबर on जै I 2 4 quotes the latter half also as इष्टस्यार्थस्य संसिद्धौ को विद्वान् यत्नमाचरेत् He explains अर्क as a plant (Calatropis Gigantea); vide also तन्त्रवा, on same p. 111, विश्वरूप on या III 243 (first half), शङ्कर on वे सू. III 4 3 quotes the first half as a न्याय

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अर्धकुक्कुटीन्य/य—means the same thing as अर्धजरतीय, vide तन्त्रवा० 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 eggs'

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अर्धजरतीय — Vide महाभाष्य on वार्तिक 5 on पा. IV. 1. 78 (अर्ध जरत्याः कामयतेऽर्धं नेति) शाङ्करभाष्य on वे सू 1. 2. 8 (यथाशास्त्रं तर्हि शास्त्रीयोऽर्थः प्रतिपत्तव्यो न त्वर्धजरतीयं लभ्यम्), परा मा II. 1 p 702

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अर्धवैशस — Resembles अर्धजरतीयन्याय Vide तन्त्रवा. pp 170, 174, 180, 261; शाङ्करभाष्य on वे सू. III. 3 18 वैशस means 'destruction, rending into pieces, conflict' The कुमारसम्भव IV. 31 employs the word in the literal sense

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अर्धमन्तर्वेदि मिनोत्यर्धं बहिर्वेदि—Vide शबर on जै. III. 7. 14 and तन्त्रवा pp. 1083-84, quoted by व्य. म 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.

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अवयवप्रसिद्धे. समुदायप्रसिद्धिर्बलीयसी — vide शबर on जै VI. 7. 22, who gives अश्वकर्ण (name of a tree) with leaves like horse's ears as an instance (which has neither अश्वत्व nor कर्णत्व). तन्त्रवा on जै I, 4. 11

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अवेष्टयधिकरणन्याय—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 वे सू III. 3 50

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अश्वाभिधानीन्याय — इमामगृभ्णन्रशनामृतस्येत्यश्वाभिधानीमादत्ते—तै सं V 1. 2 1 and the mantra occurs in तै सं. IV 1 2. 1, explained in मी न्या म. p. 80, अर्थसंग्रह p 5. Vide p 1308 n 2147.

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अश्वकर्णन्याय—vide दुपट्रीका 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.

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आकाशमुष्टिहननन्याय—vide तन्त्रवा on जै. I 3. 12 p 236 (ग्रसन्तन्तुनूपादाय तुरीमात्र-परिग्रहान् । पटुं कर्तुं सनीहेत स हन्याद् व्योम मुष्टिभिः), शाङ्करभाष्य on वे. सू II. 1. 18.

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आख्यातानामर्थं ब्रुवतां शक्तिः सहकारिणी—शबर on जै I 4 25, अर्थसंग्रह (p 16, calls it a न्याय), श्लोकवा (on चोदनासूत्र verse 47 p 59), तन्त्रवा on जै II. 1. 1 p 378 (शक्त्यः सर्वभावानां नानुयोज्या स्वभावत । तेन नाना वदन्त्यर्थान् प्रकृति-प्रत्ययादय.॥) Vide p 1291 note 2111 above.

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आगन्तूनामन्ते निवेशः—Vide शबर on जै V 3. 4 and X. 5. 1, शाङ्करभाष्य on वे. सू. IV. 3 3, H of Dh. vol. III. p. 731 notes 1413-14 and तिथितत्त्व p. 63, व्य म p 143

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आनन्तर्यमकारणम्—Vide यस्य येनार्थसम्बन्ध below Vide the sūtra आनन्तर्यमचोदना (जै. III. 1. 24) and जै IV. 3. 11 a part of which is 'अर्थतो ह्यसमर्थानामानन्तर्यमसम्वन्ध '.

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आर्त्यधिकरणन्याय—जै VI 4 22, तै ब्रा III. 7 1 7-8 has यस्योभयं हविरार्तिमार्च्छे-दैन्द्र पञ्चशरावमोदनं निर्वपेत् Here the word उभय is अविवक्षित and is no part of the विधि

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उद्दिश्यमानस्य (or उद्देश्यगत) विशेषणमविवक्षितम्—Vide above p 1286 notes 2098-99 on ग्रहं सम्माष्ट्रि and टुपटीका 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 (उद्दिश्यमानस्य च सख्या न विवक्ष्यते ग्रहस्येव) and व्य म pp 45-46, 90, 132, 210 and विश्वरूप on या. III. 250 (न च लक्ष्यमाणस्य विशेषणं विवक्षितमिति न्याय )

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उद्भिदधिकरण—जै I 4 1-2. उद्भिद्, चित्रा, अग्निहोत्र are names of yāgas (and not गुणविधि) and are प्रमाण Vide pp 1244-45 n 2021-22 above

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उपक्रमोपसंहारन्याय—If the उपक्रम is doubtful it is the उपसंहार 'that settles the same and not vice versa Vide भामती on वे सू III 3 17.

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उपसंहारन्याय—जै III. 1 26-27. उपसंहारो नाम सामान्यत प्राप्तस्य विशेषे सङ्कोचरूपो व्यापारविशेषो विधे । मी न्या प्र p 261, Vide मिता on या. I. 256, नि. सि pp 37 and 71, व्य म p 111 and the present author's notes to V. M. p 179

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ऋतुलिङ्गन्याय—This refers to the verse यथर्तुलिङ्गानि नानारूपाणि पर्यये । दृश्यन्ते तानि तान्येव यथा भावा युगादिषु ॥ आदिपर्व 1 39 ( = cr. ed 1 37), शान्तिपर्व 210 17 (= cr ed 233. 15) This verse is quoted by तन्त्रवा on जै. I. 3 7 p 202, in शाङ्करभाष्य on वे सू I 3 30 It is also वायुपुराण 9 65, विष्णुपुराण I. 5. 61, मार्कण्डेय 45 43-44

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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 विश्वरूप on या III 248 exemplifies this न्याय The word एकवाक्यता occurs in वे. सू III. 4 24.

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एकहायनीन्याय—m. by तन्त्रवा on II 1 12 p 415 It is the same as अरुणा-न्याय above

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एकार्थस्तु विकल्पेरन्—This is part of जै. XII 3 10. मिता on या III 257 states 'एकार्थानामेव विकल्पो द्वितीयार्थास्त्वि न च दण्डतपसोरेकार्थत्वम् '

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ऐन्द्रीन्याय—Vide pp 1309-10 notes 1251-52 on ऐन्द्रया गार्हपत्यमुपतिष्ठते

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औदमेघिन्याय—If a man's name is औदमेघि one at once infers, without being expressly told, that he is the son of one called उदमेघ Vide शबर on जै III. 5 26 p 1003 and on II 3 3 at p 580 and तन्त्रवा p 580.

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औदुम्बराधिकरण—जै I. 2 19-25 concerning तै सं II 1 1 6 औदुम्बरो यूपो भवति, ऊर्ग्वा उदम्बर ऊर्क पशव तन्त्रवा p 352, मी न्या प्र p. 134 ff.

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कपालन्याय or कपालाधिकरणन्याय—जै X 5 1, explained in मलमासतत्त्व p. 779.

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कपिञ्जलन्याय—जै XI 1 38-46 and also e pp 1288-89, n 2105 Vide तन्त्रवा p 415 (on जै II I 12), and p 1001 (on जै III 5. 26) saying कपिञ्जला-लम्भ विधौ बहुवचननिरवधारण्ये . परा. मा I 2 p. 281

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कम्बलनिर्णेजनन्याय — शबर on जै. II. 2. 25 p. 545 (निर्णेजन ह्युभयं करोति कम्बलशुद्धिं पादयोश्च निर्मलताम्).

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कर्मभूयस्त्वात्फलभूयस्त्वम् — Vide स्मृतिच. II. p. 264 and परा. मा I. 1. p. 25 (कर्माधिक्यात्फलाधिक्यमिति न्यायसमाश्रयात्).

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कलञ्जन्याय — शबर on जै. VI. 2. 19-20 on 'न कलञ्जं भक्षयितव्यं' says that this is downright prohibition (प्रतिषेध) and not a पर्युदास Vide मी. न्या प्र. pp. 248-249 and तिथितत्त्व p 6.

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कांस्यभोजिन्याय — This occurs in the पू मी. सू XII. 2. 34 itself (अधिकश्च गुणः साधारणे विरोधात् कांस्यभोजिवद मुख्येऽपि), शबर explains 'शिष्यस्य कांस्यपात्रभोजित नियमः, उपाध्यायस्य न नियम । यदि तयोरेकस्मिन्पात्रे भोजनमापद्यते, अगुरुवृत्यापि शिष्यस्य धर्मो नियम्येत मा भूद्धर्मलोप इति' .

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काकदन्तपरीक्षा न्याय — Vide दुपटीका 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 profitless.

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काकाक्षिगोलकन्याय — Vide तन्त्रवा p. 198 on जै I. 3. 7, मेधा on मनु VIII 1, व्य म p. 534, व्य म p 95 and notes thereon at p. 135.

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काण्डानुसमय — शबर 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 पदार्थातुसमय below

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कारणागुविधायिकार्यन्याय — तन्त्रवा p. 245 on जै I. 3. 16. The qualities of the cause are found in the effect.

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कुण्डपायिनामयनन्याय — जै VII. 3. 1-4 Vide आप श्रौ 23. 10. 6 ff and H of Dh. vol. IV. pp 136-137 n 312 for references and p. 1307 above.

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कुशकाशावलम्बनन्याय — Vide तन्त्रवा. p. 268 on जै I. 3. 24. (कुश is दर्भ 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 arguments" Vide व्यच म. p 527.

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कृत्वाचिन्तान्याय — Taking up a purely hypothetical point for discussion, occurs frequently in Śābarabhāṣya, e. g. on जै VI 8. 43 p. 1522 (कृत्वा 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 (यस्तु भाष्यकारेणोपन्यासः कृतः स कृत्वाचिन्तान्यायेन)

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कैमुतिकन्याय — The word is derived from किमुत, used in such passages as in कादम्बरी 'गर्भेश्वरत्व .. शक्तित्वं चेति महतीयं खल्वनर्थपरम्परा, सर्वाविनयानामेवैकमप्येषामायतनं किमुत समवायः'। Vide व्य म p 241 and present author's note on p. 419 of the notes to व्य म

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क्षामेष्टिन्याय — जै. VI. 4. 17-20. If the Puroḍāśa to be offered in दर्शपूर्णमास 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 puroḍāśa is burnt Vide मिताक्षरा on या III. 243.

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खलेकपोतवत् — Meaning 'like all pigeons, young and old, simultaneously alighting on a threshing floor' Vide शबर on जै XI 1. 16 p 2111, मी न्या. प्र p. 65

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गार्हपत्यन्याय — Same as ऐन्द्रीन्याय above. Vide शबर on जै. III. 2 3 and अर्थसंग्रह p 6

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गुणकामाधिकरण — जै II 2. 25–26 based on दध्नेन्द्रियकामस्य जुहुयात् (तै ब्रा II. 1. 5 6), the meaning being दधिकरणत्वेनेन्द्रियं भावयेत् Vide मी. न्या प्र. pp 42–43, and 36–39 and p. 1310 above

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गुणमुख्यव्यतिक्रमन्याय — This is part of जै. III. 3 9 (गुणमुख्यव्यतिक्रमे तदर्थत्वान्मुख्येन वेदसंयोगः). Vide तन्त्रवा. pp. 810 and above p 1290 n. 2108, शाङ्करभाष्य on वे. सू. III 3. 33 quotes this sūtra

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

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गोबलीवर्दन्याय — In such a sentence as गाव आनीयन्तां बलीवर्दाश्च, the separate mention of balīvardas 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 works Vide मिता० on या III 312–313, स्मृतिच (on व्यवहार) pp. 66, 67, 102, 169, 260, 300, कुल्लूक on मनु VIII 28, व्य म p 2 and H of Dh vol. III p 526 note 966

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गौणमुख्ययोर्मुख्ये कार्यसंप्रत्ययः — Vide शबर on ज. III. 2 1 This न्याय is also cited as मुख्यगौणयोः ... संप्रत्यय.- शाङ्करभाष्य on वे. सू IV. 13. 12 cites it मुख्य and गौण respectively mean 'primary sense' and 'secondary sense.' The महाभाष्य has the परिभाषा 'गौण ... संप्रत्ययः' on वार्तिक 1 on पा I. 1 15 and on वार्तिक 4 on पा VI. 3. 46. Vide H. of Dh. vol. III. p. 725, note 1399.

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ग्रहै कत्वन्याय — जै III 1 13–15 based on दशापवित्रेण ग्रहं संमार्ष्टि (तै सं. III 2 2 3). Vide H of Dh. vol II. p 589 note 1380 and above p 1285–86 and n. 2098.

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

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छत्रिन्याय — Vide शबर on जै 1.4 23 (यथा छत्रणो गच्छन्तीत्येकेन छत्रणा सर्वे लक्ष्यन्ते), तन्त्रवा on I 4. 13, p. 347, दुपटीका on जै IV 4. 1 p 1270 and VII 3 7. p 1552 and H. of Dh. vol II. pp 500–501. शाङ्करभाष्य on वे सू III 3 34 employs it in explaining ऋतं पिबन्तौ (कठोप. III. 1)

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जर्तिलयवाग्वा जुहुयात् — This appears like a विधि, but it is only an अर्थवाद for praising पयोहोम The vedic passage is in तै सं V. 4. 3 2 and जै X. 8. 7 deals with it. भामती on वे सू III 3. 18 relies on it.

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जातेष्टिन्याय — जै IV. 3. 38–39 on तै. सं II 2. 5. 3 वैश्वानरं द्वादशकपालं निर्वपेत् पुत्रे जाते Though the performer of the rite is the father, the fruit accrues to the son that is born. Vide मिता on या. II 56 and III. 220, प्राय वि p. 18, व्यप प्र p. 253–54, वृत्त मी p. 136 (Ānan. ed.)

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जुहून्याय — जै IV. 3. 1 based on passages like यस्य पर्णमयी जुहूर्भवति न स पापं श्लोकं शृणोति (in तै सं. III. 5 7 2). Such sentences are not फलविधिस, but merely अर्थवादs.

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तक्रकौण्डिन्यन्याय or ब्राह्मणकौण्डिन्यन्याय — Vide तन्त्रवा p. 860 (दधि ब्राह्मणेभ्यो दीयतां तक्रं कौण्डिन्याय), श्लोकवा. (वनवाद, verse 15) If only the words दधि..दीयता were uttered, कौण्डिन्य 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. 1. 47 and on वार्तिक 2 on पा. VI. 2 1; vide मिता on या III. 257 for this maxim तस्यख्यन्याय — जै 1. 4. 4 (तस्यख्यं चान्यशास्त्रम्), which means तस्य गुणस्य यत् प्रापकं अन्यशास्त्रं यत्र भवति. In तै सं I 5.9.1 we read अग्निहोत्रं जुहोति (स्वर्गकामः). Here अग्निहोत्र is the name (नामधेय) of a rite (अग्नये होत्रं होमो यस्मिन्) and not a गुणविधि Vide मी न्या प्र. p 64, धर्मद्वैतनिर्णय p 3, अर्थसङ्ग्रह pp 4 and 20.

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तद्व्यपदेशन्याय — जै 1. 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 action Vide मी न्या. प्र p 238 (तेन व्यपदेशः उपमानम् । तद्वत्त्वव्यपपद्येति यावत) and p. 1245 above

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दण्डापूपन्याय or दण्डापूपिकानीति — This is very often employed in धर्मशास्त्र works. Vide त्रि-वरूप on या I 147 and III 257, मिता on या II 126, स्मृतिच on व्यवहार pp. 142, 146, 242, 249, 283, 296, 301, 315, 326, दायभाग X 30, दायतत्त्व p. 170, व्य म p. 131 (and my notes on the same at pp. 221-222). For the derivation of दण्डापूपिक, vide अलङ्कारसर्वस्व on अर्थापत्ति p. 196 and जयरथ thereon

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दधिहोमन्याय — जै VIII 4. 1, तन्त्रवा p 115 on जै 1. 2 7, मी. न्या प्र p. 149. In this compound word होम is the principal word and the word दधि is उपसर्जन (or अप्रधान). Therefore दधिहोम is the name of a rite.

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दशहरान्याय — Vide प्रायश्चित्तप्रकरण of भवदेव p 18, प्राय विवेक p. 81, शुद्धितत्त्व pp. 240-241. There is a व्रत on the 10th tithi of the bright half of Jyeṣṭha called दशहरा, since it removes ten sins. The maxim means that in certain cases, by a single performance one may be able to secure several objects

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दृष्ट प्रयोजनमुत्सृज्य न चाक्यमदृष्ट कल्पयितुम्।
दृष्टे फले अदृष्टफलकल्पना अन्याथ्या।
दृष्टे सति अदृष्टकल्पनाऽन्याय्या।
दृष्टे संभवत्यदृष्टस्यान्याय्यत्वम्।

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Vide शबर on जै IX 3. 3 p 1745, on जै X 2 23 p 1835 and on X. 2 34 p 1838, मी. न्या प्र. p 201, एकादशितत्त्व p. 89, भामती on वे सू III. 3. 14 and *H.* of Dh. vol III p. 837 n 1628 and above p 1260 note 2051.

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देहलीदीपन्याय-देहली door-sill. A lamp thereon sheds light inside the room as well as outside This is the same as प्रासाददीपन्याय below. प्रदीपवत् occurs in जै XI 1. 61, vide शबर thereon. व्य. म p. 149 explaining या. II 139 employs it.

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द्वयोः प्रणयन्तिन्याय — जै VII 3 19-25, Relied upon and explained in Mit. on Yāj. II 135, दायभाग XI 5 16 p. 194 and व्यन प्र pp 500-502 and 535, vide H. of Dh vol III pp 704-705 note 1347a for explanation.

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धेनुकिशोरन्याय — जै VII 4. 7 (in which the words यथा धेनुः किशोरेण occur), शबर explains it clearly धेनु. ordinarily means 'cow', but किशोर means 'foal' Therefore in कृष्णकिशोरा धेनु, धेनु means 'mare'.

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न तौ पशौ करोति न सोमे — जै X. 8. 5 and XII 1 7 तौ refers to आज्यभागौ, vide व्यवहारसार p. 231 (part of भूमिद्रव्यसाद), द मी p 182 and above p 1249.

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न विधौ परः शब्दार्थः — means that it is not permissible to hold that in a विधि-वाक्य a word therein has a meaning other than the direct one The कल्पतरु on भामती (on वे सू I. 1 1 p 10) explains 'विधायके शब्दे परो लक्ष्य. शब्दार्थो न भवति', vide शबर on IV. 4. 19 (which says अनुवादे च लक्षणा न्याय्या न विधौ) and also on IV. 1 8, where the ten यज्ञाधुध (स्फ्य wooden sword etc.) mentioned in तै सं. I. 6. 8. 2-3 are held to be an अनुवाद and not a विधि. Vide परा. मा. I. 2. p. 298 and मद पा. p. 372, दत्त. मी. p. 180.

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**नष्टाश्वदग्धरथन्याय** — Vide शबर on जै II 1 1 p 376, तन्त्रवा 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 संप्रयोगो वा नष्टाश्वदग्धरथवत् and the महाभाष्य explains 'तवाश्वो नष्टो ममापि रथो दग्ध., उभौ संप्रयुज्यावहै इति ।'. मेधा. on मनु V 51 and भामती on I. 1 4 p 108 mention it The idea is इतरेतरोपकारकत्व.

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**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 Śabara and Tantravārtika The मिता on या. III 221 paraphrases it

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**न ह्येकस्य शब्दस्यानेकार्थता सत्यां गतौ न्याय्या**—Vide शबर on जै. VIII. 3. 22 and IX. 4. 18 and the न्याय 'अन्यायश्चानेकार्थत्वम् ' above p 1339

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**नागृहीतविशेषणान्याय** — This is often expressed in the form नागृहीतविशेषणा विशेष्ये बुद्धिरुपपद्यते (as in शबर on जै VII 2. 13) or as न ह्यप्रतीते विशेषणे विशिष्ट केचन प्रत्येतुमर्हन्ति (as in शबर on जै I 3. 33 p. 304). Vide तन्त्रवा. pp 304, 326, 916, एका तत्त्व p. 15, शुद्धितत्त्व p 313, व्य म p. 89 (and the present author's notes thereon pp 117-118).

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**नास्ति वचनस्यातिभार.** — This न्याय occurs very frequently in शबर 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 शबर on जै II. 2 27 (किमित्र हि वचनं न कुर्यान्नास्ति . भार ), on जै III 2 3, X 5. 11, on जै VI. 1 44, the wording is 'न हि वचनस्य किंचिदलभ्यं नाम'. शङ्कराचार्य on वे 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 I p 202 and II. 2 p 64).

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**निमित्तगतं विशेषणमविवक्षितम्** — Similar to आत्ययिकरणन्याय. Vide विश्वरूप on या. III 212

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**निमित्तापत्तौ नैमित्तिकावृत्ति** — जै VI 2. 27-28 and 29. Such passages as भिन्ने जुहोति स्कन्ने जुहोति really lay down that whenever such a *nimitta* as breaking occurs a fresh homa has to be performed. Vide मेधा on मनु XI. 220 (एतदुद्वास्ताश्च &c) and मिता on या I. 81.

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**निषादस्थपतिन्याय** — जै VI. 1 51-52. Vide H. of Dh vol II. p 46, vol. IV. p 21 n 58 and above pp. 1295-96 and n 2121 It is employed by परा. मा. I. 1 p 49, प्राय चि p 132, व्य. म p 112.

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**न्यायसाम्य** — नि सि. p 67 states that rules about śrāddha on a solar eclipse apply by analogy to śrāddha on a lunar eclipse

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**पङ्कप्रक्षालनन्याय** — This is expressed in the half verse 'प्रक्षालनाद्धि पङ्कस्य दूरादस्पर्शनं वरम्' introduced by विश्वरूप on या I. 210 with the words तथा च लौकिका This half verse is वनपर्व 2 49, which reads श्रेयो न स्पर्शनं नृणाम् and the other half is धर्मार्थि यस्य वित्तेहा वर तस्य निरीहता ।' शाङ्करभाष्य on वे सू III 2 22 quotes it

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**पदार्थप्राथम्याधिकरण** — जै I 3 5-7 on the place of आचमन in view of the words वेदं कृत्वा वेदिं कुर्वन्ति and explained by शबर on I. 3. 7.

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**पदार्थावमन्द** — जै. V 2 1-2 and vide काण्डानुसमय above p. 1342.

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**परमतमप्रतिषिद्धमनुमतं भवति**—This is the 'silence shows consent'—Vide दत्त. मी p 82 and H of Dh vol. III. p 669 n 1264 and शाङ्करभाष्य on वे. सू. II. 4. 12.

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पर्णमयीन्याय—जै. III. 6 1-8; certain passages like यस्य पर्णमयी जुहूर्भवति न स पापं श्लोकं शृणोति occur in तै सं. III 5 7. 2 without express reference to any topic. They are to be applicable to the modifications. Vide मी. न्या. प्र p 117 and भामती on वे. सू. I 1. 4 pp. 123-124.

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पशुन्याय—जै IV. 1. 11 and टुपटीका pp 1203-5 on the Vedic text यो दीक्षितो यदग्नीषोमीयं पशुमालभते The emphasis is that both एकत्व and पुंस्त्व are to be insisted on

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पशुपुरोडाशन्याय—जै XII 1. 1-6, *vide* प्रायश्चित्तप्रकरण of भवदेव p. 20, प्राय वि. p. 85 and गोविन्दानन्द's तत्त्वार्थंकौमुदी on the latter and n 2205

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

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

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प्रकृतिप्रत्ययौ प्रत्ययार्थं सह ब्रूतः—Vide शबर 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.

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प्रतिनिधिन्याय—जै. VI 3 13-17, स्मृतिच (on श्राद्ध p. 460). It means श्रुतद्रव्यापचारे द्रव्यान्तरं प्रतिनिधिाय प्रयोगः कर्तव्यः.

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प्रतिनिमित्तं नैमित्तिकशाखमावर्तते—Vide the न्याय 'निमित्तावृत्तौ' etc. above, मिता. on या. III. 263-64 and 288 for this form of the न्याय.

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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

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प्रतिप्रधानं गुणावृत्तिः—शबर on जै III 3. 14 p. 844, परा. मा. I. 1 p. 391 illustrates it

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प्रथमातिक्रमे कारणाभावात्—जै. X. 5. 1 and 6 (on which शबर says ये क्रमवन्त आरब्धव्यास्ते प्रथमादुपक्रमितव्याः), तन्त्रवा. on जै. III 2 20 p 772 and on III. 4. 51 p. 988, न्य म. p 134

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प्रधानमल्लनिवर्हणन्याय—Lit. 'Crushing the principal wrestler', the idea being that lesser champions would be regarded as vanquished if the principal wrestler is vanquished. *Vide* शाङ्करभाष्य on वे सू I. 4 28 and II 1.12.

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प्रधानस्य चोद्दिश्यमानस्य विशेषणमविवक्षितम्—Vide टुपटीका on जै VII. 1 2, p 1526 and the न्याय 'उद्दिश्यमानस्य' etc. above.

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प्रयोजनमनुद्दिश्य न मन्दोऽपि प्रवर्तते—Vide श्लोकवा (सम्बन्धाक्षेप० verse 55 p. 653 quoted above on p. 1179 n 1917.

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प्रस्तरप्रहरणन्याय—जै III. 2 11-15 referring to the direction in दर्शपूर्णमास 'सूक्तवाकेन प्रस्तरं प्रहरति' (the priest casts the bunch of kuśas called *prastara* into the fire to the accompaniment of Sūktavāka mantra, which thus becomes an aṅga) For प्रस्तर, vide H. of Dh. vol. II p. 1013 and for सूक्तवाकमन्त्र H. of Dh. vol. II, p. 1073 n 2398.

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प्रासाददीपन्याय—same as देहलीदीपन्याय. Vide शबर on जै. XII. 1. 1 and 3.

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प्रेयङ्गुवन्न्याय—Vide तन्त्रवा on जै II. 1. 12, p 415 It refers to the example cited by शवर on जै I 3. 8 'तत्र केचिद्दीर्घशूकेषु यवशन्दं प्रयुञ्जते केचित्प्रियङ्गुपु'

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फलवत्सन्निधावफलं तदङ्गम्—In जै IV 4. 34 (which is a lengthy sūtra) we have the words तद्युनर्मुरुख्यलक्षणं यत्फलवत्त्वं तत्संनिधावसयुक्तं तदङ्गं स्यात् ' Vide शबर on जै IV. 4. 19, कुल्लूक on मनु II 101-102 employs it and so does the Śāṅkara-bhāṣya on V.S II. 1 14. Vide H. of Dh vol IV p 481 n 1082.

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बर्हिर्न्याय -- जै. III 2 1 शबर cites the mantra बर्हिर्देवसदनं दामि (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)

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ब्राह्मणकौण्डिन्यन्याय—Vide तक्रकौण्डिन्यन्याय above p. 1343. The मिता on या. III 257 refers to it

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ब्राह्मणपरिव्राजकन्याय—शबर on जै II. 1. 43 has ' इतो ब्राह्मणा भोज्यन्तामितः परिव्राजका इति।'. The भामती on वे. सू III. 1. 11 states that this nyāya means the same thing as गोबलीवर्दन्याय The शाङ्करभाष्य mentions it on वे. सू I 4. 16, II 3. 15, III 1 11 Vide सुबोधिनी on या II. 96 (ed. by Mr Gharpure).

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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 tapas.

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भावार्थाधिकरण - जै. II 1 1, मी न्या. प्र p 128 and p. 1236 n 2010 above.

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भूतभव्यसमुच्चारणन्याय or भूतभव्यसमुच्चारणे भूतं भव्यायोपदिश्यते - शबर frequently mentions it as on जै II. 1. 4, III. 4 40, IV. 1 18, VI. 1 1, IX. 1 9. The दुपटीका on जै IV 1 18 explains 'भूतं द्रव्यं भव्यां क्रियां निर्वर्तयतीति क्रियातोऽदृष्टम्'. 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

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भूयसाम्न्याय or भूयसा स्यात्सधर्मत्वम् -- based on जै XII. 2. 22 (विप्रतिषिद्धधर्माणाम् समवाये भूयसा स्यात् सधर्मत्वम्) 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 स्मृतिच (on श्राद्ध p 498) and व्यव नि. p 202.

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माषमुद्द्न्याय -- 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 Śabara 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 prescribed If mudga pulse cannot be had māṣa pulse cannot be used, as Tai S. V. 1. 8. 1 declares māṣa grains to be unfit for sacrifice. Vide मिता. on या II. 126, दायभाग XIII. 16 (in both this nyāya is mentioned), प्राय. तत्त्व p 482, व्यव प्र. p. 555.

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मित्र सम्मन्धन्याय—same as वार्त्रघ्नीन्याय (जै. III. 1. 23).

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मिथोडसमन्वयाप—जै III 1.22 and शबर thereon and मद पा p 89. A gunavākya (clause laying down a subsidiary matter) is not to bs taken as subsidiary to another gunavākya, as both are subsidiary to the main purpose and are of equal status. There are two rites viz. Agnyādhcya 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 Darśapūrnamāsa and other sacrifices. A Vedic text states that vessels made of Varana and Vaikankata wood are fit for sacrifices, but a vessel of Varana wood is not to be used for homa while one of Vaikankata may be used. Both classes of vessels are subsidiary to sacrifices, but the text about not using Varana 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 Varana vessels are not to be used in such yāgas.

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मुख्यगौणयोश्च मुख्ये सम्प्रत्ययः— शबर on जै III 2 1. Vide above गौणमुख्ययोश्च etc.

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मुख्यापचारे (or मुख्यालाभे) प्रतिनिधी शास्त्रार्थः —जै VI 3 13-17; vide तिथितत्त्व p. 13, दत्त. मी p. 206.

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यथाशक्तिन्याय — जै. VI 3 1-7, vide H of Dh vol. III p 373 and above pp 1163-64, धर्मद्वैतनिर्णय p 105, एका. तत्त्व pp 18, 26.

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

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यश्वोभयोः पक्षयोर्दीपो न तमेकश्वोद्यो भवति or यश्वोभ... नासावेकं पक्षं निवर्तयति or यश्चो... नासावेकस्य वाच्य. —Vide शबर on जै. VIII. 3 7 and 14 (pp 1616, 1619) and X 1 25 p 1816.

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यस्य येनार्थसम्बन्ध इति न्यायात्— This is part of the verse 'यस्य येनाभिसम्बन्धो दूरस्थेनापि तस्य स । अर्थतो ह्यसमर्थानामानन्तर्यमकारणम् q by न्यायसुधा (p. 1076) on तन्त्रवा III. 1 27 as वृद्धश्लोक, तन्त्रवा p 744 has यस्य .. सम्बन्ध इति न्यायात् 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 येनार्थसम्बन्ध इत्यर्थक्रम आदर्तव्यो न शब्द इति')

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यावद्वचनं वाचनिकम् — Vide शबर on जै. V 4 11 (याव .क न तत्र न्यायः क्रमते) and on V 3 12 (याव.. कं न सदृशमुपसंक्रामति). 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 तन्त्रवा on जै III 5. 19, भामती on वे सू IV 1. 4 and on IV. 3. 4; मेधा० on मनु X. 127 applies this maxim. Vide H. of Dh. vol. II p. 469 n 1101.

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युगपद्वृत्तिद्वयविरोधान्याय —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 शबर thereon, व्य. म p. 92 and notes there on by the present author (pp 129-131), दायभाग III. 30 p 67 and H of Dh. vol III, p 725 note 1399 and above pp. 1292-93 notes 2112-14

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योगसिद्धयधिकरण — जै IV 3 27-28 The ज्योतिष्टोम does not simultaneously bring out all the rewards but only one after another. The word occurs in sūtra 28 itself and योगसिद्धि means पर्याय according to शबर. Vide मेधा on मनु XI. 220, शुद्धितत्त्व p. 239 (for explanation), प्राय. वि. p. 78 and प्राय प्रकरण of भवदेव (p. 18).

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रथकाराधिकरणन्याय — *Vide* जै VI. 1 44–50, मी न्या प्र p. 113 and above p 1290 n 2110 and परा मा I. 1. p 48.

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रात्रिसत्रन्याय — जै IV. 3. 17–19 and H. of Dh. vol IV. p. 602 note 1367, above p 1227 n 1995 and दत्त मी p 207, भामती on शाङ्करभाष्य on वे सू I 1 4 p. 111 as part of the Pūrvapakṣa

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रूढिर्यौगमपहरति — 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. 1 p. 300. As against this one must note another nyāya sometimes relied upon viz. योगसम्भवे परिभाषाया अयुक्तत्वात् (used by the मिता on या II. 143 about the meaning of the word स्त्रीधन). Vide H of Dh vol II p 780 n 1508 and the मी. न्या. प्र. pp 112–113

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रेवत्यधिकरणन्याय — जै. II 2. 27 and मी न्या प्र pp 40–42

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

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वर्चोन्याय — जै III 8 25–27. In दर्शपूर्णमास the adhvaryu priest recites 'ममाग्ने वर्चो विहवेष्वस्तु' (मै सं. I 4. 5). The reward, however, goes to the sacrificer and not to the adhvaryu, as the latter works for a fee.

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वाजपेयन्‍याय — 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.

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वार्त्रघ्नीन्याय — जै III. 1 23 Tai S. II. 5. 2. 5 lays down that the Vārtraphnī verses are recited on Paurnamāsī and the Vṛdhanvatī verses on Amāvāsyā These two are prescribed in relation to sacrifices that require the recitation of two anuvākyās There is only one anuvākyā at the Darśa or Paurnamāsī rite; therefore these verses cannot be used in Darśapūrnamāsa. But two anuvākyās are known to be used in the Ājyabhāgas, which are subsidiary offerings in Darśa-Pūrnamāsa. Therefore, the two anuvākyās 'Vārtraphnī' and 'Vṛdhanvatī' are to be connected with Ājyabhāgas alone and not with the principal rite.

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विधिवच्छिगदाधिकरण — Vide above pp 1239–40 note 2015; दायभाग II. 30 (स्थावरं द्विपदं … न विक्रयं.) remarks 'कर्तव्यपदमवश्यमत्राध्याहार्यम्) This is a विधि, though there is no word expressing exhortation.

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विश्वजिन्न्याय — जै IV. 3 15–16. Where no fruit or reward is expressly prescribed for a sacrifice svarga is the reward 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 मेधा on मनु II. 2, परा. मा I 1 p. 148, एका. तत्त्व p. 23.

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विधौ लक्षणा अन्याय्या — Vide शबर on जै I. 2. 29, IV. 4 19 and the न्याय 'न विधौ पर शब्दार्थ : above मलमासतत्त्व (p. 760) relies on this

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वैश्वदेवन्याय — जै I 4. 13–16 वैश्वदेव is the first parvan of the four parvans of Cāturmāsyas It is a name (nāmadheya) and not a guṇavidhi. It is employed in the दत्त मी p. 239

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वैश्वानराधिकरणन्याय — Vide जातेष्टिन्याय.

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शाखान्तरन्याय — जै. II 4 8–33 It is the same as सर्वशाखाप्रत्ययन्‍याय below.

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श्रुतिलक्षणाविशये च श्रुतिर्न्याय्या न लक्षणा — Vide शबर on IV. 1. 23, IV. 1. 46, IV 2-30.

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षोडशिन्याय — जै X. 8 6, vide above p. 1249 n 2030 on अतिरात्रे षोडशिनं गृह्णाति and नातिरात्रे... गृह्णाति, अर्थसंग्रह p. 24.

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संयोगपृथक्त्वन्याय — जै. IV. 3 5-7 The word संयोगपृथक्त्व occurs in जै IV. 3 5 itself; vide above p 86 note 217, मेधा on मनु II 107, परा मा I. 1. 60, प्राय तत्त्व p 474, एका तत्त्व pp. 29-30, तिथितत्त्व p 44, नि. सि. p. 84.

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सकृत्कृते कृतः शास्त्रार्थः — Vide शबर on जै. XI. 1. 28 and XII. 3. 10, employed in एका तत्त्व p. 32 and उद्वाहतत्त्व p. 133, it is mentioned in the महाभाष्य on वार्तिक 4 on पा VI 1 84 This nyāya has a limited application and often the maxim निमित्तान्यावृत्तौ etc. (i e. repetition) applies

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

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समं स्यादश्रुतित्वात् — This is the पूर्वपक्षसूत्र in जै. X. 3 53-55, but it is held generally applicable unless there is a special or express provision for unequal distribution. This is followed in मिता on याज्ञ. II. 265, दायभाग IV 8 p 80 (on स्त्रीधनविभाग), स्मृतिच (II pp 152 and 285), कुल्लूक on मनु III 1. (सम स्यादश्रुतत्वादिति न्यायेन प्रति . द्वादशवर्षाणि व्रताचरणम् ), परा मा I. 2 p 362, मदनरत्न (on व्यवहार) p. 204.

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सप्तदशसामिधेनीन्याय — जै III 6. 9 Passages like सप्तदश सामिधेनीग्निब्रूयात् in Ait Br 1. 1 that occur without being attached to any particular sacrifice are applicable only to vikṛtis and not to the model (prakṛti) sacrifice, vide मिता on या I. 256

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सर्वपरिदानाधिकरण — जै III. 4 17 based on Tai. S. II. 6 10 1-2 which prohibits threatening or striking a brāhmaṇa Vide H of Dh vol. III. p 515 note 937-938 and प्राय तत्त्व p. 479, प्राय वि p 6

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सर्वशक्त्यधिकरणन्याय — Vide यथाशक्तिन्याय and एका तत्त्व pp 18. 26

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सर्वशाखाप्रत्ययन्याय — जै. 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 या. III. 325, अपरार्क p 1053, स्मृतित्च. (I p 5), मद पा. pp 11 and 91, शुद्धितत्त्व pp. 378, 380 and above p. 1273 n 2074

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सामान्याविशेषन्याय—Vide शबर on जै VII. 3 16 (बाध्यते च सामान्यं विशेषेण) and तन्त्रवा. p 1030 on जै III. 6 9 'तत्र नाम विशेषेण सामान्यस्य निराक्रिया। प्रत्यक्षी यत्र सम्बन्धो विशेषेण प्रतीयते । तुल्यप्रमाणको हि विशेषो बाधको भवति न दुर्बलप्रमाणकः, and p. 1120, vide for examples स्मृतिच (on व्यवहार pp 142, 299, 381) and परा मा. I. p. 233.

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

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सारस्वतौ भवत. — जै V 1 14, vide above pp. 1315-16 n 2164 and स्मृतिच. (on व्यवहार p 297), सुबोधिनी (on पितरौ) on p 72 (text) and p 183 (tr by Mr. J. R Gharpure)

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सार्थकन्याय — जै. I 2. 1 and 7, vide p. 1284 and शबर on जै II. 2 6 and on III 1 18 (on आनर्थक्यात्तदङ्गेषु). अनर्थक means either 'meaningless' or 'purposeless'.

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सुवर्णधारणन्याय — जै III. 4. 20-24. In तै. ब्रा. II. 2. 4. 6 there is a passage not connected with any specific sacrifice viz 'सुवर्णं हिरण्यं भार्यम्' (one should wear bright gold) This is a purusadharma and not a sarvaprakaraṇadharma. Vide मिता. on या. II 135-136, where this is used as an argument against the view that all wealth is for *yajña*.

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सूक्तवाकन्याय — Vide जै. III. 2 16-19 and प्रस्तरप्रहरणन्याय (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 Paurṇamāsa-iṣṭi and Darśa-iṣṭi, but only those portions of it that refer respectively to the deities of the two iṣṭis.

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स्थालीपुलाकन्याय — The word स्थालीपुलाक occurs in Jai VII. 4 12 itself, vide शबर 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 स्थाल्या निदर्शनाय'.

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स्थूणाखनननन्याय — Fixing a post firmly in the earth by frequently pushing it down and about, occurs in शाबरभाष्य on जै. VII 2. 1 and शाङ्करभाष्य on वे. सू II. 1 34 and III 3. 53

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स्वर्गकामाधिकरण — जै. VI 1. 1-3, referred to in H. of Dh vol. IV. p. 169.

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हेतुवन्निगदाधिकरण — जै I. 2 26-30. Vide H. of Dh. vol III. p. 676 and notes 1276-77, विश्वरूप on या. III. 263, मलमासतत्त्व p. 760 for application.

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होलाकाधिकरण — जै. I. 3. 15-23. Vide above p. 1281 n 2093 for explanation

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