Purva-Mimamsa in its Sources c39: Index

Pūrva-Mīmāṃsā in its Sources c39

Language: English

Index

Absence of learning is not a disqualification for the Shūdra only, but for all castes, 317 *Āchārya*, 168—70 *Achchhāvāka*, 288;—Priest, 366 Action forms the subject-matter of the Veda Proper, 246 Acts—classification of—*Prabhākara’s* view, 267; Kumārila’s view, 267; *Āradupakāraka*, 267-68; *Sannipatyopakāraka*, 267-68;—i t s varieties, 267;—Religious—its classification, 268;—grounds of differentiation among—, 268—70;—P r i n cipal and auxiliary, 271—74;—classification of auxiliary—, 274;—character of principal and auxiliary, 292;—auxiliary—means of ascertaining what is auxiliary to what, 279—83 *Adhvarvu* priest, 288—90; 299; 357;—functions of—364-66 Administration of Law, 372 Adoption of son, 371;—ceremony of—, 371;—the child who has been adopted cannot inherit the property of his progenitor father nor can perform his *shrāddha*, 371;—Ruling in the Privy Council—, 372 *Adṛṣṭa*—aiding *Niyoga*, 360 *Āgneya* Sacrifice, 282, 303, 337-38, 348-49 *Agnīdhra* priest, 361, 364, 366. *Agnihotra*, 316, 322-23, 331—34;—primary, 331;—can be performed by three higher castes only, 313, 347, 361-62, 386 *Agniṣomīya*, 301 *Agniṣomīya* offering, 344,—sacrifice, 282, 300—03;—animal sacrifice, 352—54 *Agniṣṭoma* sacrifice, 209, 332, 353;—*samsthā* of *Soma-yajña*, 363 *Agni Purāṇa*, 369 *Āgney*a sacrifice, 345 *Agnit*, 289 *Agnyādhāna*, 343, 350; 361-62 *Agrahāyaṇi* which constitutes the fire *Mahāyajñas*, 362 *Agrayaṇeṣṭi*, 361-62 *Āhavanīya*—not for *Shūdra*, 313 *Ahīna*, 363 *Aindrāgna* sacrifice, 328 *Aitishāyana* sage, 308 *Aitihya*—a means of cognition, 165 *Āloka*—com. on the *Chintāmaṇi* by Pakṣadhara Mishra, 23 Altar, 372;—erecting of the—, 351 *Amba*, 346 *Anubandhya* animal, 300 *Anubhūti*—Apprehension, 77 *Anvitābhidhāna-Vādin*, 278 *Āpastamba*—regarding acts prohibited in certain parts of the country, 233 *Aprāptabādha*, 342 *Āptoryama*, 363 *Apūrva*, 44, 131, 197, 256—64, 271—273, 275-76, 277—279, 329-30, 334, 336 *Ārambhaṇīya Iṣṭi*, 353 Archetype—all the details of—should not be adopted at the Ectype, 341 *Arjuna*, 231-32 *Arthavāda*—declamatory texts, 200—206;—classification of, 201

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*Arthavāda*—Prabhākara's view, 201-02;—Authority of, 202;—Murāri Mishra's view, 202;—Trustworthy and useful character of, 203-204, 385 *Ashvamedha*, 355 *Ashvayujī*—constitutes the Fire Mahāyajña, 362 *Aṣṭakās*—which constitute the Fire Mahāyajñas, 362;—the performance of, 213;—as the Divinity of Night, 214 *Atidesha*—Transference of Details, 328—33 *Atirātra*, 300, 346, 355, 363;—Stoma, 300 Atom—activity of—and God, 46;—vibration in—138 Attainment of Heaven, 296 *Atyagniṣṭoma*, 363 Auxiliary Sciences, 219-20 *Avabhṛtha* Bath, 332;—*Iṣṭi*, 360 *Avakīrṇi* Sacrifice, 326 *Āvāpa*—decentralisation, 348—351 *Abhāva* (Non-apprehension)—Shabara's view, 161;—Prabhākara's view, 161-62;—Kumārila's view, 163-64 Acquiring of wealth and property for different castes, 294 Acts — Primary — constituting *Dharma*, 254-55;—Subsidiary—constituting *Dharma*, 254-55;—Kumārila's view, 254-55;—Prabhākara's view, 255;—Prabhākara's view criticised, 255;—Primary and subsidiary, 264—66;—Classification of—, 266—68;—*Kratvartha*, 267-68;—*Puruṣārtha*, 267 *Adṛṣṭasvalakṣaṇa*, 104 *Āgama*—the third use ascribed to Grammar, 248 Aggregate and Prabhākara, 64 *Ahichchhatra*—Brāhmana ladies of—addicted to wine, 226 *Ajitā*, by Paritosha Mishra, a commentary on *Tantravārtika*, 22

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All-pervading substances, according to Prabhākara,—Time, Space—, 93 *Āmikṣā*, 295 Analogy—not the means of knowing *Dharma*, 175-76 *Anvitābhidhāna*—Theory of verbal expression, 174, 201 *Apūrva*—Difference among—, 255;—Prabhākara's view, 256—60; Kumārila's view, 261;—*Nyāyamālāvistāra's* summary, 262;—four kinds of—, 262; To what word is the—related—, 263;—Transcendental result, 264 *Apūrvādhikāra*, 258 *Arthāpatti* (Presumption)—*Arthāpatti*—Shabara's view, 157;—Prabhākara's view, 157-58;—Kumārila's view, 158—60 *Arthavāda*, 50, 215—19 *Asandeha*—the fifth use ascribed to Grammar, 249 *Aṣṭakā*, 254 Atom, 93;—and Mīmāmsakas, 76 *Aviravika Nyāya*, 247 Acts of permanent obligation, 8 *Adhikaraṇa-Kaumudī*, by Devanātha Thākura, 9 Adoption of an only son—illegal—10 Aim—final, 6 Amaru—the son of Shabara, 14 *Apūrva*, 5;—and *Dharma*, 5 *Ātmavāda* in *Shlokavārtika*, 8 *Ātman*—Eternal, Imperishable, different from the body, sense-organs and *Buddhi* according to Kumārila, 7;—Omnipresent, 7;—*Jñāna-shaktisvabhāva*—7: — Pure consciousness, 7:—Knowledge of—, 7 Atheism, 8

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*Bādha* (exclusion), 341—47;—kinds of—342-43 Bath—Final, 167, 300 *Bhāravi’s* Kirāta quoted by Bṛhatī, 20 *Bhāṭṭa* System, 20 *Bhartṛmitra*—as responsible for making Mīmāṃsā practical, 24-25 *Bhāvanā*, 25,—bringing about, 198-99;—kinds of, 198-99;—*Ārthī*, 263-64, 380 *Bhāvanāviveka*, by Maṇḍana Mishra, 22 *Bhāvārthādhikaraṇa*, 263 *Bhīṣma*, 226, 229 *Bhṛgu*, 307 Body of God, 49 Bondage, 50 Brahman priest, 364-65 *Brāhmaṇa*—as the source and means on the duty of other than the three higher castes, 166 *Brāhmaṇa*—his means of livelihood, 170,—study and sacrifice are compulsory duties of, 170;—to be initiated during the spring, 171;—alone can teach, 166, 170;—alone can investigate, 170;—alone can be the *Ācārya*, 170;—should not behave like the Mlechchha, 247;—is to be sacrificed to *Brahmā* in connection with the Ashvamedha, 355 *Brāhmaṇāchchhaṃsin*, 289, 364, 366 *Brahmasiddhi* by Maṇḍana Mishra, 21 *Brahmatattvasamīkṣā* on Maṇḍana’s *Brahmasiddhi* b y Vācaspati Mishra I, 21 *Brāhmic* glory—securing of, 355 *Bṛhaṭṭīkā* by Kumārila, 21 Buddhist—regarding the omniscience of Buddha, 50;—scriptures—eternality of, 242;—Nihilism (*Śūnyavāda*), 55

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*Bādaryādhikaraṇa*, 258 *Bhagavadgītā*, 32, 36 *Bhakṣānuvāka*, 280 Body—according to Prabhākara, 40;—Kumārila’s view, 40—; Vegetable—, 40 *Brāhmaṇa* text, 195;—defined, 195;—characteristic features of—given by the *Vṛttikāra*—, 195;—ten kinds of—, 195-96;—classification under five heads, 196;—another classification under three heads, 197 Brahman, 289-90; 299 *Bādarāyaṇa’s* Brahmasūtra—5 *Bhartṛhari*—the son of Shabara, 14 *Bhartṛmitra*—Earliest commentator on Jaimini Sūtra, 13 *Bhāṭṭachandrikā*, by Bhāskara Bhaṭṭa, 11 *Bhāṭṭanayaḥ*, 5 *Bhavadāsa*, commentator on Jaimini Sūtra, 13 *Bhavanātha* Mishra, author of *Nayaviveka*, 20 Brahman—Knowledge of—, 9 *Bṛhatī*, by Prabhākara, 17-18;—style similar to that of Shabara’s Bhāṣya, 18; available up to Adhyāya 6 only, 19

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Cake—Baking of the, 345;—Meat—offering, 352 Capacity for performance of sacrifice, 323 Case of Shri Balasu Guru Linga Svami, 372;—of Shri Balwan Ramalakṣamina, 372;—of Radhamohan, 372;—Hardeibi Bibi, 372; cases of conflict, 283 *Caṇaka*, 324, 368 *Chandra*—a writer on Pūrva Mīmāṃsā of the Prabhākara school, 184

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Chhāndogya Brāhmaṇas—Study of the Sūtras of Gautama and Gobhila, 214, 244 Chhandah-Sūtra of Pingala, 188 Charu offering, 342 Chaturhotra Homa, 326 Chāturmāsya, 362,—sacrifice, 369-70 Chaitrī which constitutes the Fire Mahāyajña, 362 Chitradhara Mishra, a great Mīmāṃsaka, 13 Chitrā sacrifice, 208, 301 Chodanā—means of knowing Dharma, 174 Cognition of cognition, 54;—and its validity,—Prabhākara’s view, 77-84, Kumārila’s view, 84-88; Murāri Mishra’s view, 88;—means of, 26 Cognition—modification of soul, 86;—other means of;—Kumārila’s view, 164-65;—wrong, 56 Compulsory Duties, 293 Conflict between Smrti and Usage, 35-36;—cases of—between Veda and Smrti, 220;—Prabhākara’s view, 220, Kumārila’s view, 221-22: Murāri’s view, 222;—Shabara’s view, 223 Constituent or material cause, 92 Context more authoritative than the order of sequence, 286 Contingent Acts, 322 Custom as the source of knowledge of Dharma, 211;—authority of—, Extent and sphere of the—, 242-43, 335-36 Cups dedicated to Deities, 345 Curd to be offered at a sacrifice, 293

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Daiva Acts, 327 Dākṣāyaṇa, 362 Dakṣiṇā—sacrificial fee, 364-66

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Darkness and Prabhākara, 65 Darshapūrṇamāsa, 223, 262, 265, 267-68; 272, 281-86, 289, 293, 297, 299, 301, 303, 310, 319, 322-23, 325, 328-31 348-50, 353, 357, 361-63, 369, 376, Darsha sacrifice, 343, 355 Debts to Pitṛs, 322-23 Declamatory Vedic Texts, 254 Declaration, 328;—kinds of, 328;—Direct, 330 Deity—Female—Offering to the, 301;—of the sacrifice, 337;—feeding of the, 335, 337;—not entitled to perform sacrifices, 307;—Title or capacity of—to Brahma-jñāna, 308;—to whom the sacrifice is offered is a purely hypothetical entity, 361;—is subordinate to sacrifice, 360;—has no physical body, 360 Denotative relation according to Prabhākara, 129 Denotative potency of word—Prabhākara’s view, 129 Devanātha Ṭhakkura, 354 Devatā—Conception of—at sacrifices, 335 Devatādhikaraṇa, 258 Dharma—means of knowing, 173-74; 251, 254;—and Vedic Injunction, 175-76;—Enquiry into the nature of, 167, 172-73;—Acts constituting, 254-55;—True character of, 254;—is the subject-matter of Pūrva Mīmāṃsā, 359;—stands for what the man should do, 359;—in common usage, it includes such acts as Yāga, Homa, Dāna, Snāna, Dhyāna, Japa, 359-60;—Principal forms of—for Mīmāṃsā are Yāga, Dāna and Homa, 360 Dīkṣaṇīyā Iṣṭi, 344;—Recitation, 344

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Direct apprehendedness and *āparokṣya* and *pratyakṣatā* of the external objects, 60 Domestic fire, 363 Dream Cognitions, 53, 56, 83 Dulā, 346 Deity—Investigation of the Nature of—, 212 *Dvādaśāha* sacrifice, 325, 363 Dhṛtarāṣṭra, 225-26, 230 Divinity of Night, 213-14 Draupadī, 230-31 *Dṛṣṭavalakṣaṇa*, 104 Dharma and ordinary *Pramāṇas*, 4-5;—duty of man, 8;—idea of—, 9;—active aspect of, 18 Dēvanātha Ṭhakura, author of *Adhikaraṇa-Kaumudī*, 9 Deliverance, final, 8 Dēvaswāmī—commentator on *Saṅkarṣaṇa-Kāṇḍa*, 12-13 *Dvādaśalakṣaṇī*, 13

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Easterners, 243 *Ekādaśādyadhikaraṇa* by Murāri Mishra, 23 *Ekāha*—modification of the Jyotiṣṭoma, 363 Embellishments, 296, 300 Expiatory Rites, 354—361 Extraction-day, 300-01;—Morning—, 300 Engaging the services of the priests, 291 Entity—everlasting, 8

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False coin—as the sacrificial fee, 315 Fasting, 291 Fire—consecration of—, 356 Fire-Installation, 304, 313, 324, 326, 362, 371 Fire-*Mahāyajñas*, 262;—constitute the Archetype of the group, 362

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Gadādhara Bhaṭṭācārya, 201 *Gārhapatya* fire, 280, 294, 379 Garlic—Eating of—prohibited in the Veda, 320-21 Gautama, 10, 137;—*Smṛti*, 243;—*Sūtra*, 243;—followed by Sāmavedins, 244 Gifts—of a mare or a slave girl or a cow, 319; 358 Goat—the animal of sacrifice, 327 Gotra, 307;—*Ṛṣi*, 316 Grammar—cannot be regarded as a *Śāstra*, 246, Proceeds entirely on the basis of usage, 246;—Science of—cannot derive its authority from the Veda, 246;—is not found to serve any useful purpose in matters relating to Dharma, 246-47;—the knowledge of—is Dharma, 249,—usefulness of—249; Science of—250;—six elements of—251;—the use of, 248—251;—Elements of, 251 Grammatical *Smṛti*, 244;—*Prabhākara’s* view, 244-45; *Bhāṣya’s* view, 245 *Grāvastut*, 288-89, 364, 366 Gambling, 286-87 God—according to Shabara, 43; Prabhākara’s view, 44—47;—Kumārila’s view, 47—52;—as world creator, denied by Kumārila, 51; his place in Yoga, 4;—and *Samādhi*, 4 *Gṛhyasūtra*—localised or universal authority of—, 243-44 Govinda, the son of Śheṣa, 16;—Pupil of Madhusūdana Saraswatī—, 16 *Gurugitā*—on six systems, 2

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Happiness, 292—95, 306;—and Final Deliverance, 7 Havirdhāna, 343, 354, 377

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*Haviryajñas* consist of—361;—363 Heaven, 67, 305-06; 323, 337, 348, 357;—pleasures of, 297 Hell, 321 Hinduism is a religion of sacrifices in the highest sense of the term, 359 *Hiṣ*, 357 *Holākādhikaraṇa*, 242 *Holākā*, 243, 254 *Homa*—Receptacle of the offering, not necessarily fire. It may be water, 360 *Hotṛ* Priest, 343, 288-90, 364-65 *Hetvābhāsa*—fallacious reason—Prabhākara’s view, 102-03;—Kumārila’s view, 108 History of families in the *Purāṇas*—object of—, 216 Hari—Commentator on Jaimini Sūtra, 13 Haribhadra Sūri—regarding six systems, 2 Harichandra—the great *Vaidya*, the son of Shabara, 14 Highest good consists of, 7 Highest Truth, 11

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Inherent Expressive Potency of the word—Prabhākara’s view, 130 Inheritance—widow’s rights of, 368 Instigator of the Act, 288 Initiation of the sacrificer and his wife with the *Mekhalā* and the *Yoktra*, respectively, 318 Initiation, 322, 325 Intuitional cognition, 99 Invocation of Blessings, 358 *Iṣṭi*, 303-04;—consists of, 361;—Priests engaged in, 361;—the *Prakṛti* or Archetype of the—is the composite of *Darśapūrṇamāsa* sacrifice, 361;—*Saṃsthās* of—361; six *Vikṛtis* or Ectypes of—361-62;—Archetypes of—362 *Iṣu* sacrifice, 328-29; 331 *Itihāsa* and *Purāṇa*—Kumārila’s view, 215-16;—common features with *Smṛti*, 217 Injunctive process, 197 Inferential Cognition—the object of—, 104

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Idealist—Buddhist, 54-56;—View of—regarding external object, 60;—criticised by Kumārila, 60; 80 Idealism—the doctrines of—219 Illusory Reality, 59;—Cognition, 69 Immaterial Cause, 92-93 *Indra* and *Ahalya*, 225, 228-29;—*Indra*, 335-37;—Master of Heaven, 336 Inference—not the means of knowing *Dharma*, 175-76; Shabara’s view, 100;—Prabhākara’s view, 101-106;—Kumārila’s view, 106-09;—varieties of, 105;—factors of, 105

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*Jāti* identical with *Ākṛti*, 68—Shabara’s view, 68-69;—Prabhākara’s view, 69-72; Buddhist view, 69-70; Prabhākara’s criticism of the Buddhist view, 70-71;—Kumārila’s view, 72-76;—is illusory, 70;—is real entity not apart from Individuals, 70;—has its real existence apart from Individuals 70;—different and non-different from Individuals, 70 *Juhu*, 296, 319 *Jyotiṣṭoma*, 310, 314, 327, 345, 347, 354, 357;—is the Archetype of *Somayajñas*, 278 280, 291, 300, 363, 365

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Jayanta Bhaṭṭa, author of Nyāya-mañjarī on Ṣaṭ-tarki, 2 Jaimini Sūtra—the earliest work, 11 Jinadatta Sūri, on six systems, 2 Jñāna—attainment of, 8

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Kalpasūtras and Kalpa—distinction between, 239-40;—Authorities of—, 239—42;—in conflict with the Veda, 241; 319 Kāmeṣṭi sacrifice, 364 Kaṇāda, 137 Karka—the commentator, 317-18, 362 Karma, 49-50;—and Prabhākara, 62-63 Kāshikā by Sucharita Mishra on Shlokavārtika, 22, 25 Kātyāyana Shrautasūtra, 315, 317 Kavīndrāchārya, 20 Kodrava corn, 368 Kratvartha, 292—96, 355 Kṛṣṇa-dvaipāyana, 225, 229 Kṛṣṇa, 231—33 Kṛttikās, 346 Kulāyavajña, 319 Kumārila—author of the Mānava Kalpasūtra, 21;—His date 600—660 A.D. Kṛṣṇa-Yajurvedins study the Smṛtis of Āpastamba and Baudhāyana, 214-15; 244 Kṣattriya to be initiated during the summer, 172 Kumārila’s system, 20 Kusha seat for the cake, 285

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Laghu—the fourth use attributed to Grammar, 249 Law of substitutes, 382 Laws of the Hindus are based on scriptural texts, 359 Laws of Grammar, 248, 251 Law—domain of, 10 Liberation—Final—Nature of, 6 Liberation or Mokṣa of Soul, 36—39;—according to Prabhākara, 36-37;—according to Kumārila, 37—39; Vallabhāchārya’s view, 37;—Tri-daṇḍi’s view, 37;—Shaṅkarāchārya’s view, 37; Līlāvatī’s view, 37 Liṅga (Indicative word)—means of Interpretation, 248

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Madhyamā, 249 Mādhyamika Buddhists, 59 Mahāyajñas—necessary for householders, 170 Maitrā Varuṇa, 288—90;—Priest, 366 Man alone should not perform sacrifices, 310;—should be associated with the woman who is his patnī in the sacrifice, 310-11 Mantra and Brāhmaṇa, 178:—defined, 179;—Instruments of offering, 179;—a name applied to those Vedic texts that are expressive of mere Assertion as distinguished from Injunction, 179;—Prabhākara’s definition, 180;—classified, 180-81, 184, 187-88:—distinguished from the Brāhmaṇa, 180;—not Injunctive, 181:—Kumārila’s view, 181-182;—Prabhākara’s view, 182-83:—Murāri Mishra’s view, 183;—characteristic features of, 187 Manu regarding the duty of man, 211;—Smṛti, 243 Mānava Kalpa Sūtra, by Kumārila, 21 Marriage—Ārṣa form of, 309;—purely a religious function, 310

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Māṣa Corn, 324, 368 Māsāgnihotra, 331, 361-62 Master of the House, 299;—of the sacrifice, 289, 291 Maxims of Mīmāṃsā, 372;—quoted by Śaṅkarācārya, 373;—Handbook of—by Colonel Jacob, 373—386 Means of Interpretation—the six, 248 Means of Right Cognition—six—343;—Valid, 344 Mekhalā, 318 Metres—the Principal—188 Milking vessels, 294 Mīmāṃsānukramaṇikā, by Maṇdana Miśra, 21 Mīmāṃsā—the science of—partly based on Veda, partly on ordinary experience, and partly on Perception, Inference, etc., 219;—Study—cause of the neglect of the—367 Mīmāṃsā Rules of Interpretation, by K. L. Sarkar, 372 Mind, according to Prabhākara, 40,—Kumārila’s view, 41-42 Miśra-Mata—Third School, 23 Mitākṣarā, 369-70 Mokṣa, 308 Moral Code, 242 Motive, 292 Mudgacaru, 368 Murārestṛtīyaḥ Panthāḥ, by Umesha Mishra, 23, 89 Murāri Miśras—Five—23 Murāri Mishra’s view on certain topics of Pūrva-Mīmāṃsā, by Dr. Umesha Mishra, 23-24; 26 Madhyamaṭīkā, by Kumārila 21 Maṇdana Mishra—Date, 615—695 A.D.: the earliest exponent of Bhaṭṭa system, 21;—wrote a commentary on the Tantravārtika, 21;—wrote also Vidhiviveka, Mīmāṃsānukramaṇikā, 21 and Brahmasiddhi, 21

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Means of verbal cognition according to Prabhākara, 128 Methods of studying Mīmāṃsā topics, 167-68 Mahānirvāṇa Tantra, 1 Mallinātha’s son on six systems, 2 Maṇdana Mishra, 14;—Pupil of Kumārila (which is not unlikely), 19 Manusmṛti, 14 Matter, meaning of—, 3 Means of knowledge as the starting point of the philosophical works, 3 Mīmāṃsā, meaning of, 3;—Reliable Word or Revelation, 3;—not different from Vedānta, 4;—Pūrva and Uttara, 4-5;—a philosophical system or not, 4-5;—Differences between Pūrva and Uttara—, 5;—Proper, 5;—Inter-relation and Inter-dependence, 6-7;—as Śhāstramukha, 6;—as Prathamatantra, 6;—two, as Kṛtsnaśhāstra, 6;—special field occupied by Proper: 9;—Grantha Prakāsha Samiti, 13 Mitākṣarā, quotes Prabhākara, 18 Murāri Mishra—the founder of the third school of Pūrva-Mīmāṃsā, 15;—Kumārila’s pupil, 15

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Nahusa as Indra, 225, 229 Nakṣatra Mantra, 354 Nakṣatreṣṭi, 345-46 Nāmadheya—Proper Names, 206—10;—Prabhākara’s view, 207 Nāriṣṭa Homas, 346 Negative term—meaning of the, 346-47 Neo-Mīmāṃsakas—M ā d h a v ā c h ā r y a, 316 Neṣṭr, 366, 288—90

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Nibandhana, 357 Nibandha or Nibandhana another name of the Bṛhatī, 20 Nigada, 186, 344 Nirvikalpaka, 95, 99 Niṣādasthapati entitled to perform certain sacrifices, 314;—should perform the Rau-dra sacrifice, 315; 318 Niṣāda is a mixed caste, 315;—is devoid of Vedic learning, 315 Niṣāda Chief, 371 Niṣkāsa, 344 Nivāra Corn, 338-39 Niyamabidhi, 276 Niyoga (mandatory force), 257-60, 273 Niyojana, 300 Nyāyas of Mīmāṃsā, 372, 373, 374, 376-84, 378; 379, 384 Nyāya view regarding God, 44-46 Nyāya Kaustubha, 88 Nyāyaparāyaṇa on the Tantravārtika, by Gaṅgādhara Mishra, 22 Nyāyakaṇikā on Vidhiviveka, by Vācaspati Mishra I, 22 Nyāyaratnākara, by Pārthasārathi Mishra, 25 Nyāyaratnamālā, by Pārthasārathi Mishra, 22 Nyāyasudhā, by Someśvara, 21 Nyāyasūtra, 68 Nāstikya in Indian Philosophy—its meaning, 5 Nayaviveka, by Bhavanātha Mishra, a commentary on Jaimini Sūtra, after Prabhākara, 20 Non-Vaidika Dharma, 7 Nyāya—Principles, 9;—their due influence on other matters, 10 Nyāya stands for, 3;—and Vaiśeṣika—their relation, 4 Nyāya Vaiśeṣika on matter and spirit, 14 Nyāyaratnākara, by Pārthasārathi Mishra, 7

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Observances, 321 Offering has been defined as—the setting aside of one's own ownership over the thing offered and the bringing about of the ownership of another person—the receipt of the gift, 360;—brings about a connection between substance and a deity, 360 Order of Sequence, 298-03;—means by which this is determined, 298-302;—conflict among the means, 301 Order of Commencement, 300 Order determined by the Principal, 301-302 Order of Place—more authoritative than Name, 287

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Pākayajñas, 362;—the Seven Saṃsthās of, 362-63 Pakṣadhara Mishra, 88-89 Pañchadaśarātra sacrifice, 344 Pañcharātra, 222 Pāṇḍavas, 230-31 Parā, 249 Pārasharamādhava, 170 Pārthasārathi Mishra, author of न्यायरत्नाकर on श्लोकवार्त्तिक; शास्त्रदीपिका; तन्त्ररत्न on तुप्टिका; न्यायरलमाला Partition, 367 Pārvana Shrāddha which constitutes the Fire-mahāyajñas, 362 Paryukti, 292 Pashubandha, 362 Payovrata sacrifice, 277, 363 Perception—Savikalpaka — Prabhākara's view, 96-97; Kumārila's view, 99;—of the Mystic, 99;—Intuitional (Pratibhā), 99;—more reliable than Inference, 383;—of Yoga, 39;—simple (Alocana), 99

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Perpetual Flux—the doctrine of—219, 242 Personal world creator, 52 *Petitio Principii*, 107 Pitrya Acts, 327 *Potṛ*, 289-90;—Priest, 364, 366 *Prabhākara*—author of *Bṛhatī*—date, 610—690 A.D. *Prabhākara-Vijaya*, 20 Practices of good men—authoritative character of—, 224—27;—*Kumārila’s* view, 225—27;—limited to those inhabiting *Āryāvarta*, 227;—are based on Veda, 233 *Prajāpati* and *Uṣā*, 225, 228 *Prājāpatya* sacrifice, 339 *Prakaraṇa* (context), 248 *Prakaraṇapañcikā*, by *Shālikanātha* Mishra, 20 *Prakṛti* (Archetype), 329-30 *Pramāṇa*, 77—89 *Prameyapahāra*, 342 *Prāpta Bādha*, 342-43 *Prasaṅga* (extended application), 352—58 *Prastotṛ* Priest, 288, 364 *Prātaranuvāka*, 288 *Pratibhā*—a means of Cognition—not always reliable, 165 *Pratihartṛ*, 288-89;—priest, 343, 364, 366 *Pratikarṣa*, 345 *Pratipasthātṛ* priest, 288-89, 364 *Pratipattikarma*, 296 *Pravara* Ṛṣis, 316-17 *Prayājas*, 272, 293;—offerings, 329, 349, 352;—*Samid*, 370 Priest—*Hotṛ*, *Adhvaryu*, *Udgātṛ*, 283, 288;—paying the fees to—, 288;—*Rtviks*, 288;—the number of Priests, 288-90;—Duties of, 290;—Appointment of, 346 Principle of Syntactical Unit—(*Ekavākyādhikaraṇa*), 189—91 Principle of Syntactical Split (*Vākyabheda*), 191—93 Principle of Elliptical Extension (*Anuṣaṅga*), 193

c39.44

Principles of Interpretation, 367 Principle—Priority of mention leads to priority in action, 370 Privy Council, 372 Prohibitions—exact signification, 320 Property, 369 Prospective sacrifices, 303, 316, 323 Pupil should salute the teacher when he happens to meet him, 322 *Purāṇic* descriptions—object of—, 216 *Pṛṣṭha* signifies Ṛgveda, 186-87 *Puroḍāsha*, 287 *Puronuvāka*, 288, 290 *Puruṣārtha*, 39; Acts, 292—97, 355—options—355;—kinds of, 355 *Pashyantī* form of speech, 249 Perception (valid cognition)—*Shabara’s* view, 90—92;—*Prabhākara’s* view, 92—98;—*Kumārila’s* view, 98;—Non-conceptual—of *Bhaṭṭa*—denied by *Prabhākara*, 95 *Pratihāra* chant, 288 *Prayogashāstra*, 242 Presumption—not the means of knowing *Dharma*, 175-76 *Parama Puruṣārtha*—its attainment—*Kumārila’s* view, 7 *Prabhākara* Mishra, the earliest commentator on the *Shabara Bhāṣya*, 15;—*Guru*, 17;—*Kumārila’s* pupil, 15-16;—Date about 600—650;—Senior to *Kumārila*, 17—19 Privy Council Judgment, 10 *Pārthasārathī* Mishra, author of *Nyāyaratnākara* and *Shāstradīpikā*, 13 *Patañjali*, 18

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Qualities and *Prabhākara*, 64

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Rājasūya sacrifice—distinctly enjoined for the Rājā only, 244, 286-87, 363 Rāma, 229 Rāṇaka, by Someshwara Bhaṭṭ, 22 Rāṣṭrabhṛt (minor sacrifice), 363 Rathakāra, 318, 371, 384;—entitled to perform certain sacrifices, 314;—are the inferior Saudhanvans, 315;—is one whose mother is born of a Śūdra mother and a Vaiśya father, 315;—fire installation for the purpose of purification, 315 Rātrisattra sacrifice, 296 Raudra sacrifice, 315 Reality of external world—Shabara's view, 53—55;—Prabhākara's view, 55—58;—Kumārila's view, 58—60 Religious student, 322 Reputation for Respectability, 296 Ṛk defined, 184;—should be recited loudly, 281 Ṛgveda comes from Agni, 281 Ṛgvedins study the Sūtras of Vasiṣṭha, 214 Rights—Equal—is a moot question, 309 Ṛṣis—debts to—, 322 Rājashekhara Sūri on six systems, 2 Rājashekhara's Kāvyamīmāṃsā regarding Vānmaya, 2 Rāmakrsna, 9 Rāma Mishra Shāstri regarding Saṅkarṣaṇa Kāṇḍa, 12 Reconciliation between two schools, 8 Revealed word, 9;—infallible guide in knowing Dharma, 11 Rjuvimalā on Bṛhati, by Shālikanātha Mishra, 18, 20

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Sacrifices, 350,—Qualifications of the performer, 305;—means of—, 305;—Deities not entitled to the performance of—, 307;—Sages are not entitled to the performance of, 307;—whether women and Śūdra should perform or not, 308;—Disqualification for performers of—, 316;—Rākṣasas and Piśāchas cannot perform, 317;—Animals cannot offer—317;—are not performed by one or more limbs wanting—317;—not performed by one who is sexless and who is a Śūdra—317;—is a form of worship of the deity—, 335;—Extent and scope of—, 348;—subsidiary—, 348, 350;—Prospective, 349;—formed the most important factor in the life of the Hindu—, 359; 359—63;—classification of—, 361—63;—Primary or Principal—, 301 Sacrificial Acts, 295, 305—06;—order of sequence of—, 305; 320; 334; 343 Sacrificial sessions, 363 Sacrificing Householder, 287 Sacrificer—No substitute for the—, 324;—Initiated, 347;—wearing of gold by the—, 368-69 Sacrificial rituals—disappearance of—is the cause of the neglect of Pūrva-Mīmāṃsā, 9 Ṣaḍ-darshana—Misnomer, 1;—not known in ancient times, 1;—various views regarding the constituents of—, 1—3 Shālikanātha Mishra, 15;—direct pupil (which is doubtful) of Prabhākara, 20 Samādhi and God, 4 Saṅkarṣaṇa Kāṇḍa, 11-12

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Sāṅkhya, the subject-matter of—, 3;—with God and without God, 4;—and Yoga—their difference, 4;—teaches the first essential distinction between matter and spirit, 11;—Kārikā quoted, 11 Sādyaskara sacrifice, 300-01 Sages have no Gotra, 307 Samākhyā (Name), 248 Sāman—defined, 184-85;—divided—, 185;—not a Mantra, 185;—Brhat and Rathantara—, 338; Kanvarathantara, 338; 345 Samavāya and Prabhākara, 63 Samavedanā, 80 Sambhāra Mantra, 355 Sāmidhenī, 319;—Verses, 343;—If the sacrificer happens to be a Vaishya—should be seventeen—, 343, 361 Samit sacrifices, 278, 281-82 Samvatsara Yāga, 319 Samvedya and Prameya according to Prabhākara, 58 Samvit (Objective Idealism), 56;—Prabhākara’s view, 57-58 Sanctificatory Acts, 296 Saṅkalpa, 288 Sāṅkhya, 222 Sāṅkhya view regarding creation, 49 Sānnāyya vessel, 287 Sapiṇḍa, 357 Sārasvati Iṣṭi, 247; 319 Sārasvata, 301 Sarvasiddhānta-Saṅgraha, 52 Sarvasiddhāntarahasya—a Prabhākara school work, 64-65 Sattā—Summum genus—not accepted by Prabhākara, 72 Sattra—Communistic sacrifices, 318—20;—differs from the ordinary sacrifices, 318;—Priests at—, 319;—If one of the sacrificers happened to die at—, 319;—conditions for the performance of—, 319;—There are to be at least seventeen sacrificers, 319-20; 324;—Kṣattriya and Vaishya cannot perform—, 319; 363 Saurya sacrifice, 331, 338 Sautrāmaṇi, 363 Savanīya animal, 300-301 Science of Reasoning, 219 Scripture of action, 242 Scriptural Act of Sacrifice, 294 Self-satisfaction (conscience) as the source of the knowledge of Dharma, 211, 228 Self-validity of Cognition—keystone of Mīmāṃsā, 79-80 Sense — organs — Prabhākara’s view, 40;—Kumārila’s view, 40-42 Sense-Cognition, 54 Sense-Perception, not the means of knowing Dharma, 175-76 Sentence and its meaning—Shabara’s view, 123—25;—Prabhākara’s view, 135—39;—Kumārila’s view, 151—153 Shākamedha, 362 Shākamedhīya, 370 Shakti and Prabhākara, 62 Shākuntala of Kālidāsa, 21 Shaktivāda by Gadādhara, 201 Shākya, 222 Shankara Bhaṭṭa, 345 Shankarāchārya, 308 Share—mother should receive equal—if the partition is effected after the father’s death, 369 Shāstra—the title of Grammar, 251 Shaving of the head, 291;—should be done by the husband alone, 311 Shēṣa (Auxiliary), 265 Shlokavārtika, 21 Shrautapadārthanirvachana, 363 Shrāvaṇi (which constitutes the Fire Mahāyajñas), 362 Shruti—means of Interpretation (direct assertion), 248 Shūdra—entitled to perform sacrifices discussed, 308, 313—14;—not to perform sacrifices at all, 313;—cannot perform the Agnihotra, 313;—unfit for performing sacrifices, 314;—not initiated into the Vedic study, 314;—will not read the Vedas, 314;—not entitled to perform sacrifices according to Shankara Vedānta also, 314 No—can be acquired legally as property against his will, 326;—special sacrifices laid down for the—, 371;—not entitled to the performance of Vedic rites, 371 Shyēna sacrifice, 290-91, 328-31, 343 Similarity and Prabhākara, 61-62 Six subsidiaries (sciences), 246 Slave girl a gift, 319 Smṛti (Remembrance), 77 Smṛti—as the source of the knowledge of Dharma, 211;—Prabhākara’s view, 212;—Trustworthy nature of—, 212 Smṛti—Authority of—Prabhākara’s view, 213;—Connotation of the term—214;—Proper enumerated, 214;—applicable throughout Āryāvarta, 214; Kumārila’s view, 214; Trustworthy nature of—Prabhākara’s view, 218-20;—Proper—those which constitute the Dharma-shāstra, 216-17;—common features with Purāṇa and Itihāsa, 217;—of the Buddha, 242 Ṣoḍashin vessels, 268; 346, 355; 363 Soma juice, 332-33;—Sacrifice, 280, 289; 303-304, 322 Somayajñas, 363;—Archetype is the Jyotiṣṭoma (loosely known as अग्निष्टोम), 363;—Seven Saṃsthās of this class—, 363 Someshvara Bhaṭṭa, author of Nyāyasudhā, 21

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Soul (Ātman)—Shabara’s view, 26-28; Prabhākara’s view, 28-32; Kumārila’s view, 32-35 Southerners, 243 Sphota—Doctrine of—112-13 Sthāna (order of sequence), 248 Sthapati Iṣṭi, 326 Studentship, 322 Subodhinī on Tantravārtika, by Annam Bhaṭṭa, 22 Subrahmanyā, 288-89;—Priest, 364, 366 Subsidiary sciences, 241 Substance and Prabhākara, 63-64 Sūktāvāka, 285 Sunāsīrīya (Vikṛti of Iṣṭi), 362, 370 Superhuman performers, 326 Super Soul, 51-52 Sūtrāmaṇi (Vikṛti of Iṣṭi), 362 Svaprakāsha, 88 Svarga, 306 Syntactical Unit, 385 Sambhava—means of Cognition, 164 Speech—four kinds of—, 249 Svalakṣaṇa—Buddhist view—denied by Prabhākara, 95 Saṅkṣepashārīraka supports Prabhākara’s priority to Kumārila, 19 Sarvajñātma Muni—pupil of Sureshvarāchārya and the author of Saṅkṣepashārīraka, 19 Sarvasiddhāntasangraha, by Shēṣa, 16 Self-knowledge—two kinds of—, 7-8 Shabara Svāmī, author of Bhāṣya on Jaimini Sūtra, 6;—contemporary of Vikramāditya of about 57 B.C., 13-14;—Father of Vikramāditya, 14;—Guru of Vikramāditya, 14 Shāntirakṣita—Buddhist writer of the 8th century A.D., 16 Shārīraka Bhāṣya, by Shaṅkara, 6, 8

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Shaunaka on the adoption of an only son—10-11 Shālīkanātha Mishra, 15 Shrī Bhāsya of Rāmānuja, 12 Siddhānta Bhāsya (Saṅkarṣaṇa Kāṇḍa), 13 Soul, in Mīmāṃsā, 5;—detailed investigation regarding—in the Vedānta, 5;—and Kumārila, 5;—Nature of, 6;—Existence of, 6;—as distinct from the body, 6;—as the enjoyer of the results and acts, 6 Spirit—meaning of, 3 Style of Kumārila and Prabhākara, 18 Sucharita Mishra—author of Kāshikā, 13 Sureshwara and Mandana—(Equ-ation doubtful), 19;—date 6th century A.D., 19 Systems of Philosophy only three, 3;—their pairs enumerated, 4;—theoretical and practical, 4, 11

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Taittirīya Brāhmaṇa, 303 Tantra (centralisation), 348—52 Tantrachūḍāmaṇi, by Kṛṣṇadeva, 21 Tantravārtika, 21, also known as Tantraṭīkā, 21;—is a summary of the author's own Bṛhaṭṭīkā, 21 Tanūnapāt, 370;—sacrifice, 281—82, 299 Tattvasangraha, by Shāntirakṣita on Jāti, 70 Tautātimatatilaka on Tantravārtika, by Bhaṭṭa Bhavadeva alias Bālabalabhi Bhujanga, 22 Teachers—trustworthy character of the—, 242 Things of the world—Shabara's view, 61;—Prabhākara's view, 61—65;—Prabhākara and Vaisheṣika, 61-62;—Kumārila's view, 66 Time is beginningless, 307 Tonsure, 357 Traiyambaka, 362 Transference, 331—33;—of details, 331;—by presumed Injunction, 332;—of Injunction, 332;—of substratum, 332;—of substitutes, 332 Triḍaṇḍin and liberation, 37 Trikaṇḍamaṇḍana, 356 Trikaṇḍimīmāṃsāmaṇḍana—also known as Rāṇaka and Nyāyasudhā on Tantravārtika, by Someshwara Bhaṭṭa, 22 Tripāḍinitinayanam, by Murāri Mishra, 23 Triputi Pratyakṣavāda, 92 Ṭupṭīkā, 21 Turiya—stage—fourth, the Highest stage of consciousness, 31 Tantraratna, by Pārthasārathi Mishra on Ṭupṭīkā, 22 Takṣashilā, 14 Tattvasangraha, by Shāntirakṣita, 16

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Udgātṛ, 288—91; 343, 364-65 Ūha (conjectural modification) 248; 334—40;—kinds of, 338-39 Ukthya (Saṃsthā of Somayajña), 363 Umbeka Bhaṭṭa identified with Mandana Mishra or Bhavabhūti. wrote a commentary on the Tantravārtika; also wrote a commentary on Shlokavārtika, 22 Unnetṛ, 288-89, 364—66 Unseen force, 138 Upamāna—Analogical Cognition, Shabara's view, 154;—Prabhākara's view, 154-55;—Kumārila's view, 156

c39.57

*Upāmshu* sacrifice, 282-83, 301-02 *Upanayana*, 168-69;—fire, 316; 322; 326, 357 *Upavarṣa*—the Vṛttikāra of Pūrva-Mīmāṃsā, 6, 13, 14, 112 *Ūrg*, 357 *Uttaravedī*, 370 *Upākaraṇa*, 300 Udyotakara, author of the Nyāya-vārtika, 16 *Upāsanā Kāṇḍa*, 12

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*Vādivinoda*, by Shankara Mishra, 37 *Vaikharī*, 249 *Vaiśeṣika* view regarding the organ of hearing, 42 *Vaiśvadeva*, 362, 370 *Vaiśvānara* sacrifice, 297 *Vaishya* to be initiated during the Autumn, 172 *Vaishyaṣṭoma* sacrifice, 338 *Vājapeya* sacrifice, 339, 363 *Vājaprasavīya* (minor sacrifice), 363 *Vājasaneyins*—follow Shankha and Likhita Smṛti, 244; 354 *Vājina*, 295 *Vākya* (syntactical connection)—means of Interpretation—248 Validity of Cognitions—24 *Vallabhāchārya* and liberation, 37 *Varaṇa*, 288 *Vardhamāna* on *Kusumāñjali*, 23;—on *Nyāyalīlāvatī*, 24;—on *Tattvachintāmaṇi*, 24 *Vārtraghni* Mantra, 356 *Varuṇa*, 335 *Varuṇapraghāsa* sacrifice, 332, 344, 357, 362, 370 *Vāsanā* and *Prabhākara*, 58-59 *Vaṣaṭ*, 298 *Vasiṣṭha* and suicide, 225, 229 *Vaṭa* seeds, 332

c39.60

*Veda*—eternal, 50,—not the work of a personal being, 127;—*Shabara’s* view, 127;—*Prabhākara’s* view, 139;—eternality and self-sufficiency of the—, 131;—only source and means of knowledge which can provide one with the right knowledge of duty, 166, 174;—study of—reserved for the three higher castes, 166;—study of—is a *Dharma*, 166, 171;—is the only means of *Dharma*, 177;—Reliability of the—, 174-78;—Reliability and validity of, 177;—not the work of a personal author, 178;—Extent and content of—, 179;—Reliable means of knowing *Dharma*, 178-79;—four parts of—, 206;—sole authority in matters relating to *Dharma*, 211-12;—Constitute of—Injunction, the enjoined, the argumentation of the Mīmāṃsā;—according to *Kātyāyana*, 241;—is synonymous with *Mīmāṃsā* (according to some), 241;—eternality of—, 242; self-sufficient authority of the *Veda*—242;—the universal author of—, 243;—Preservation of the—, 248;—words in the—are the same as those in ordinary usage, 251-52;—*Kumārila’s* view, 253;—is related to the *Brāhmaṇa* and the other two castes only, 313 *Vedāṅgas*, 218; *Kumārila’s* observations, 218-19 *Vedī*, 370 Vedic study, 169-72 Vedic Injunction the only reliable means of knowing *Dharma*, 176-77;—Regarding the use of words—Nor is the—, 245 Verbal Cognition—*Shabara’s* view, 110-125; *Prabhā-* kara's view, 125, 128—43; Kumārila's view, 144;—and Vaisheṣika, 144;—a n d Bauddha, 144 Vernacular—corrupt words — are correct, 245-46 Vernacular words, 250 Vessel—Holding the—, 347 Vidhiviveka, by Maṇḍana Mishra, 21-22 Vidyās—fourteen—, 251 Vihāras (Place for keeping the offering materials), 357 Vikalpa (option), 353;—subdivisions of—, 354—58;—indicated by Reasons, 351-55;—Indicated by Direct Declaration, 355;—dependent on the wish of the Agent, 355;—other divisions of—, 356—58 Vikrti (Ectype), 329-30 Vindhvā Hills—South of—, 356 Vishvajit Law, 321 Vishvajit sacrific, 296, 319, 325;—Horse should not be given away at—, 326;—Parents and such relations should not be given away at—; 326:—Animals with mein should not be given away at, 326;—Entire earth should not be given away at, 326;—Śhūdra in one's service should not be given away for acquiring Dharma, 326: 385;—Nyāya, 296 Viṣṇu—Invocations to, 342 Viṣṇu Purāṇa regarding Heaven, 67 Viṣṇukrama, 317 Vishvedevas, 295, 342 Vishvāmitra and a Cāṇḍāla, 225, 229 Vivarana, 20 Vrdhanvati Mantra, 356-57 Wearing of the gold necklace, 291:—should be done by the husband only, 311 Vāchaspati Mishra, the Great, 2;—Enumeration of his works, 2 Varāha Mihira—son of Shabara Svāmi, 14;—4th century A.D. Vedānta and Mīmāṁsā not two different systems, 4;—stands for, 5;—its scope, 5;—proper, 6;—Sūtra, 6 Vēdāntins—later, 8 Vaidika Dharma—to save—is the immediate purpose of the two Mīmāṁsās, 7 Vidyāpati Thākura, 14 Vidyāraṇya in his Vivaraṇa-prameyasangraha, to Prabhākara's omission of some Sūtras to comment upon, 18 Vidyāsthānas, 1 Vārtikakāra as different from Kumārila, 15 Vṛtti—mentioned by Kumārila, 15 Vṛttikāra of Pūrva-Mīmāṁsā, 6

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Wearing of the gold necklace, 291.—should be done by the husband only, 311 Wife—unequal with husband, 313:—functions of—at the sacrifice, 311—13;—if unwilling the husband should not perform sacrifices, 311:—does not stand on the same footing as the husband, 312:—not learned in the Veda, 312:—no justification for assuming the knowledge of Veda in—, 313;—share to which she is entitled, 369;—is entitled to a mere subsistence allowance, 369;—Rights of—, 370 Wild sesamum offering, 347 Woman—has household property, 310;—alone should not perform sacrifices, 310;—entitled to perform sacri fices discussed, 308—10;—cannot possess wealth, 309;—does not have any right over her father's property, 309;—are bought and sold, 309;—what she earns will not be her own, 309;—should not behave as if she were independent of her husband, 310;—should not be ignored in matters relating to duty, property and pleasure, 310;—not entitled to the study of the Vedas which is not mentioned in the Sūtras, 312;—cannot recite the Mantras with the proper accent, etc., 312;—prohibited to the Vedic study discussed, 312-13;—are not entitled to perform sacrifices apart from her husband; 368;—Rights of —, 368;—can adopt a son only in the company of her husband or when permitted by him, 317

c39.63

Word—as eternal, 132;—and its denotation—their relation—112—17;—Kumārila's view, 145—50; Murāri Mishra's view, 146;—and Ākṛti according to Murāri, 146;—eternality of the word—Kumārila's view, 150;—cannot be the means of knowing Dharma, 176;—eternality of, 177;—as the means of Dharma, 177;—exact significance of certain—, 233—35;—current among Mlechchhas, 236—38; Evolution of—, 50; origin of—, 219

c39.64

Wrong Cognitions—Prabhākara's view, 81—83; Kumārila's view, 86-87

c39.65

Worship and meditation—forms of—, 39

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Yāga, Homa and Dāna distinguished, 360

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Yājñavalkya, 367

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Yoga Philosophy and God, 4;—on matter and spirit, 11

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Yājñavalkya Smṛti, 1, 3, 6

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Yajñopavīta, 223

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Yajus—defined, 186;—should be recited loudly, 281

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Yajurveda comes from Vāyu, 281

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Yājyānuvāka text, 301

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Yashordhārā (minor sacrifice), 363

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Yavāgū, 299

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Yoga, 222

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Yogāchāra—Buddhist Idealist, 59

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Yoktra, 318

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Yudhiṣṭhira, 231

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c39.83

the *Gesta Romanorum*, the *Legenda Aurea* of Jacobus de Voragine, and the *Speculum Historiale* of Vincent of Beauvais. These were the books that fed the imagination of the Middle Ages, and they were the books that the Church, in its wisdom, provided for the instruction and edification of the faithful.

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But the Church did not merely provide books; it also provided the means of their dissemination. The monastic scriptoria, where monks labored in silence to copy the sacred texts, were the precursors of the printing press. And when the press finally arrived, it was the Church that first harnessed its power, using it to spread the word of God to the corners of the earth. The Gutenberg Bible, the first major book printed in Europe, was a testament to the Church's commitment to the written word.

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Yet, even as the Church championed the spread of knowledge, it also sought to control it. The *Index Librorum Prohibitorum*, or List of Prohibited Books, was a tool used by the Church to suppress ideas it deemed dangerous or heretical. This tension between the desire to educate and the need to control would define the Church's relationship with literature for centuries to come.

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It is a complex history, one that is marked by both enlightenment and suppression. But it is a history that cannot be ignored, for it is the history of the very foundation of Western civilization. The Church, in its role as the guardian of knowledge, has shaped the way we think, the way we write, and the way we understand the world around us.