·BHAY PREFACE. SR VYA 6: The treatise edited and translated in the followid 's ong pfi{le best known and most extensively studied of the elemento on the Mimámsá sástra It closely follows--and in many passages literally agrees with the equally popular Mimams: Nyaya-Prakhaa asually called the Apadevi, which latter work would perhaps be the most recommendable to the beginner of all treatises on Mímámsá Tho Artha samgraha has however been preferred for publication in the Benares Sansknt Series on account of its smaller bulk Its text has been repeatedly published before in a lithographed edition at Benares together with a commentary and in a printed edı tion brought out by Pandit Jibánanda Vidyá ságar at Calcutta Both theso editions are incorrect, especially the Jattor ono The Arthasamgraha 13 by no means an easy book in spite of-or as it would serbaps be more correct to say, owing to its limited bulk in which a great amount of matter is condensed by means of the most pregnant language being used I am greatly obliged to With regard to sono specially difficult points I have likewise boen greatly benefitted by the advice of the distinguished Pandit Bila Sástrı late Professor of Law in tho Benares Sanskrit Collego who combines with a perfect mastery of the Sistras a thorough knowledge of the Veda and therefore is entitled like few others to be appealed to in any question connected with the Mimámsá láska --A more lateral translation would bare been of compara. tively small valuo, numerous explanations bayo therefore been added and the plan of inserting them into the text by means of brackets rather than adding them in footnotes has been by preferenco adhered to Q THIBAUT BENARIS Varch 1837 ·1 311 moved by an independent and unbia•sed consideration of all sides of the question, but rather difficulties origrasting in the peculiar nature of the sacrcd books and obstructing the procedure of any ona who endeavoured to oboy the injunctions containcul in them Tho character of the brihmanas—that part of the Veda wluck more immediately concerns us here is well known and there can bo no doubt that any ono attempting to carry out the precepts contained in thera or—if we limit ourselves to tho main point-to perform tho sacrifices which they describo and conment on would soon find himself assailed by namerous doults and minings as to his actions being a futhful representation of what the sacred truls intunatc Tho description of the sacrifices contained in tho brihmanas is so incomplete and obscure, in the best cascs to disjointel and ansystematic, so frequently interrupted Ly remarks and comments on the mystical signification of the sacrifico and its constituent nets that it would appear almost impossible for tho acrificer to fool assured of living dono cractly what lie ought to havo dono unless bo ladd some othirr lielp to guide lam That suck a help existed atn verr raris timo already, I noen in the timc im. mediately followsag on the coniposition of the clumf bralimanaq, is A matter which does not a linit of any doubt, Komin not indeed confidently maintain that then alreadr looks of the nature of the kalpi sutras or prayogis csisted, lat at any rate there must laro existed from the outet a full an l circumstantial oral tradition re- {trying to tho proper performanco of the sacrificea a tradition for which mo may ered from obssoas seasons, claim a greater fulness an I clearness the higher we arend into antiquitr I Womay thus assume that during a certain prriol consequent on the coniposition of the brahmanismof winterer length that period may have beramets of religious duty wliercbr aro meant ia tho first place sacrifices, wero performed on the dont le group i of tho taxt of the lela en lof om tradition to sources of haomledge which we mig raproso to have gone tolerably well in all essen dal porate Put tår prox 739 as a haar follored Is one in which a more systematical and critical spirit brain to alır a pened 20 which the Brahmins f It the rant of thoroughly reviewing and mecashing on the knowledgo that were then possessing, of proring ·IV ats soundness and validity by the best possible means and of embodying it in treatises as pregnant and concise as possible, I of course allude to the sutra perod One of the many tasks then presenting themselves was to raise the doctrine of the sacrificial performances on an incontrovertible basis This was indeed a task for which the proper way of procedure was much more clearly de fined than was the case with regard to most other departments of knowledge By farłthe greater part of the Veda directly refers to the sacrifice and the object to be held in view was therefore to compose treatises describing the different cacţificial performances which should entirely base on the text of the Veda and against which no body appealing to the latter would be able to raise any objection, The difficulties besetting this undertaking originated as romarked above, in the peculiar nature of the Vedic texts whose object, as is well known, is to point out the symbolical and mystical meaning of the single acts of the sacrifice not to give a clear and connected description of the latter which the performer might follow with ease It will suffico shortly to touch here on some few of the circumstances which rendered the task of the sutra writer a by no means easy one 'It 13 f 1 observed that those chapters of the Veda which refer to one and the same sacri. fice do not immediately follow on each other but are separated by intervening sections which treat of different matters The fact that throughout the mantras accompanying a certain sacrifice are combined in separate sections apart from those chapters which contain the corresponding brahmana is in itself 4 source of frequent perplexity-Aga n it often happens that there 19 an apparent contradiction between two passages referring to the same matter as when fi the brahmana-passage maintains that from out a series of sacrificial acts a certain one is to be performed in the sixth place while in the section wh ch contains the mantras accompanying the series of acts the mantra referring to the particular act ment oned occupies the tenth place --Or again we find that of two actions referring to the same thing the one which according to the exigencies of the case must be performed in the second place is in the sacred bext enjoined before the other one --Or again the reader of the Veda may be in doubt to w konn a certain injunction cuntained in ·Y. the Veda is uddressed, what kind of man, in other words, is entitle ed to perform the sacrifice enjoined and in return to expect the result promised in the Veda 0r again we meet in the Veda with passages regarding which a prima facie doubt arises whether they enjoin an independent sacrifice to be performed from a special motive and attonded by a special result or perhaps merely a subordinate sacrificial act which contributes its limited share towards tbo successful performance of one of the well known great sacrifices. -Or again--and this must have been a point whose consideration very frequently pressed itself on the Brahmins at a time when the various sacrifices mentioned in the Veda were in reality regularly performed it becomes a matter for reflection and doubt in what manner one has to perform the very numerous so called vikritis 1 the sacrifices which are mere modifications of the few typical encrifices and which as such the Veda does not describe in detail -It would be useless here to continue tho enumeration of difficult cases of this nature as the treatise edited and translated in the following prges offers many additional examples The continually recurring necessity of dealing with difficult cases of the kind described led to the elaboration of a set of rules under the gardance of which it became possible to give an account of the sacrifice which was of real use for practical purposes and which at the same time could be upheld in every particular as being founded on the Veda . So fimto mention only tho principles by means of which two of the abore stated difficulties are to bo solvedst 19 latu down that whenover the place of the mantra accompanying a certain action and the place assigned to the action by a brahmana passago are in confirct the mantra 13 to have great er weight thin the bribmanaj(because the former being actually recited during the sacrifice is connected with it moro intimately than the latter which 19 not directly used during the performance -And of two actions referriag to the same thing, as f the huskang of rice-grains and their cooking the one to which the exigencies of the case assign the first place is to be done firstjalthough in the sacred text it may be mentioned only after the other one, on the general principle that we must try to find for every indivi daal act constatating the sacrifice a visible purpose by means of ·YA which at may contribute towards the outward form of tho sacrifice and that only in the case of such a visible purpose not being trace ablo at may be assumed that the act directly contributes towards the supersensuous result of the entire sacrifice In the example elloded to above the sisible parpose of the ricegruns bemg husked first is that thereby they are made fit for being coobed while no such purpose can be discovered if the cooking is made to precede the hushing Tho exposition of these rules either directly stated as in the sye. tematical treatises of later origin or implied in the discussion of particular Vedic pussage, as in Jumini's sutras forms the bull of what is called the Mimámsí sistra and the latter might therefore broadly be defined as a body of rules crabling us to construct on the ground of the Veda a halra sutra or a prayoga (a treatise of the nature of the manu is called prugogasmerther actually written donn or else mentally conceived—forming the indispensablo preliminary step for a kalpasutr which is nothing but a pravoga highly abbreviated and condensed by means of certaiu technicali. tres and conventiong) It would be a by no meang monteresting tash to submit a kalpas stru as f Baudhayana s or Apastımba s to an investigation of this kind and to show f by a comparison of the accounts giren of some primary sacrifice in the Vedic texts on one hand and in the kalpaqutra on the other hand bow the transition from the former to the latter can only be effected by certain rules of the Blunámsá being had recourse to 1 Although the remarks made in the preceding lines on the scopo of the Mimiinsi sufficientis characterizo the matter occupying tho Greater part of the sístra and point out its chiefly practical character they br no means render full justico the form in which tho sástra was finally elaborated and in which it appears in the systematical treatises a specimen of which is the Artla simgraha In this later form the Mimímsá is a prstematic analysis of that entire part of the Veda which refers to aclion, proeminently sacrificial action, of the so-called harma-kánda. Thus part of tho Veda comprises all Vedic writings with the only exception of tho Iranuhado includes that the throntier Fam'..and Jyw.c-hr Ereater part ofulie Vrálımaspus Tho investigation abdertaken by ·Tii the fully developed Minismá las of course originuted from the more practical questions above touched upon but it takes a wider scope and establishes a tlieory wlich may indeed be applied to the decision of prostical questions lunt which in addition has ats own independent interest Tho chief fentures of this theory will be shortly indicated in the following The_entığa Veda (erelnding tha Upinishids) is declared to treat of dharma, 1 c acts of duts foremost among wluch aro sacrifices It in the first place enjoins certain acts of duty specifying at the same time the beneficial result wluch attends the performance of ench act If it be asl erl on what authority theso acts are cnjoined and certain results stated to belong to them, the an swer is that trio Veda as being mity? cternal 18 anthoritative of ats own pature and needs no other b1319 to rest on Tho proofs of the efernity of the Veda aro of courge by no means satisfactory and may if closely esimined be reduced to the futh of the community basıng on immemorial tradition Bat this point really lies outside the scope of the Mimímsí which rather presupposes the eternity of the Vedr and consequently the binding naturo of the precepts contained therein and enters on its real task when it begins to demonstrate that every part, in fact every line and every word of the sacred texts somehow or other refers to acts of duty ancumbent on m contents of the tish tho (mantr great division, being clearly pointed out by their different form, the systematical boobs on Dfimámsî however as a rule start at onco with tho more detailed division of the Veda into injunctions (udbı), mantras names (námadheya) probibitions (nishedha) and explanatory passages (arthrvada)' Among these five divisions the first place in point of importance is claimed by tho injunctions redic passages which-their character of eternity and authority being presapposed-opel man to perform a certain action in expectation of a certain result Asf the passage a man desirous of paradise is to sacrifice (svargahámo jajeta) Passages of this kind claim an lastigatory character in consequence of their finite verb standing in the optative or imperative form where's the hearer or innlee the U ·tu reader 18 instigated to act The difference between these optative forms as found in the Veda and those which are employed in ordrnary kuman intercourse is that in the intter case the enunciation of the optative form originates in the mind of some individual person who bas the wish of making another person act while in the former case the instigatory power rests solely in the eternal word of the Veda which has no human mind for its antecedent If we wish to bring the matter somewkat nearer to our way of thinking we might say that the optative forms of the Veda embody the eternal com. mands of God although this would not exactly correspond to the doctrine of the Mimamsakas to whom the Veda 19 a self subsistent entity Among the numerous injanctions which are found in the Vedio texts we have in the first place to distinguish those which in the most general terms enjoin a certain action or sacrifice and to which all other injunctions refernng to details are subordinate) Injunctions of this kind are called utpattı vıdhisi e originative injunctions and an example 9 fi agnihotram juhotz' 'he is to perform the agnihotra oblation', lbe very limited number of sbort sentences embodying injunctions of this pature constitute to the Hindu mind the very Lernel of the Veda all the remainder of which comprising among the rest the entire Samhitas bas its rau son d etre only in standing in a certain relation to the utpattividbus and being useful to the person w bo endeavours to carry out the precepts contained in the latter These utpattı vidhis cannot be said to stand to each other in any necessary relation and-as far as known to me--the Mimámsakay have made no attempt to subordinate them to some principle of unity It can only be said that the order of the sacrifices enjoined in thcm 19 a definite one the sacrificer having to proceed in regular succession from the simpler ones to the more complicated But even from this priaciple of unity tho naimıttıka sacrifices i e those which have to bo performed on special occasions arising would lave to be excepted Nor can a principle of unity be discovered in the results to which the sacnfices are said to lead as these are of the most heterogencous naturs, long life, wealth progeny, dominion or as in many cases, paradiso or the heavenly world (Stargn) The latter is, ·most probably on account of its indefiniteness, declared by the Miméinsé to be the fraid of all those sacrifices for which the Veda doeg not mention a special result These originativo,injunctions impressing man s mind excite in him the desire to perform the action as the result of which the heavenly world or else some earthly possession is pointed out The utpatti vidh itself as a rule intimates the resalt and in addıtion to this the general natare of the action by means of which the result is to be obtained, this action being in most cases a sacrifice, bat in order to enable the person desirous to sacrifice to carry out hıs intention the special mode of procedure (the so-called itikarta vyatá) remains to be stated This is done by the second clags of injunctions distinguished by the Mimámsakas the so called viniyoga vidhis, injunctions of application by means of which all the actions and things subsidiary to a certain sacrifice (the so called nágas or members of the sacrifice) are intimated The injunctions belonging to this class are as they supply information about all the detail of the sacrifico very numerous and the discussion of the dif ferent principles according to which they aro to be combined with each other and subordinated to the utpattı vidhis is one of the most, / practically perhaps the most important topic of the mımámsk. The pramánas which are to gudo us in subordinating tho vinous objects and acts constituting the sacrifice to one another and finally to the central action are stated to bo six, of successively decreasing force and at must be admitted that the reasoning by which the relative strength of these pramánasus settled shows extraord pary acutea ness and an astonishing grasp of all the intricate and perplexing detail furnished by tho Vedic texts A fall discussion of the matter will be found in the Arthasamgraha here it must suffice to state & few cases exemplifying the general principles Above was mer troned as an example of the utpatti vidhi the passage agnihotram Jaroc du es to perform the agricura-tera lick this can junction now we have to connect the viniyoga vidbi dadhná ju hots whick as the Blim'msakas explaca, in reality means "daddná lomam bhávayet' "e is to effect the oblation by means of sour milk This massage shows us that sour nailk 13 an anga, a subsid: ary matter of the agnihotra-oblation and the special reason from ·x which te infer the stated relation is in the present case sruti i e direct statement or direct enunciation the instrumental form dadhná showing directly that sour milk is the means by which the oblation 19 accomplished This eruti is justly declared to be the strongest of all the proofs enabling us to infer the connection of subsidiary matter and principal matter, the one of widest applica tron however and the one which must be applied at the outset when we wish to find the link connecting the entire sacrificial action with its constituent parts is prakarana or interdependencei e the principle according to which we consider as referring to each other one passage which enjoins some sacrifica in general as leading to a certain result and another which enjoins some special act withoat naming a special result accruing from it Sof, when we read the passage enjoining the darsapurnamása sacrifice 'be who is de firous of paradise is to offer the darsapurnamasa sacrifice we feel the want of other passages pointing out in what way the named sacrifice as to be performed and on the other hand when wo meet with the passage referring to the oblations called camıdh 'he 18 to offer the samidh we rest unsatisfied because we do not immedı ately see what is to be effected by means of the samidh The consequence is that we become aware of the interdependence of these two injunctions, the particular action mentioned in the Latter being subservient to the comprehensive sacrifice enjoined in the former one 1 Again after we havo by means of the viniyoga vıdbis understood the interior structure of the sacrifice and the successive subordination of its parts to the whole we require in order to become ablo to perform the sacrifice additional information about one point viz the order in which the several parts have to succeed one another This want 13 supplied by 80 called injunctions of performance, prayoga vıdbi It is however to be remarked that we meet only 10 very rare cases with vedic passages haring no other purpose than to settle tho order of the acts constituting the sacrifice In almost all cases this order of succession is to be concluded from the Tanou much mom los viniyoga nidis, mantras ac so that tbo prayoga-ndhus hare rather an inferential than an actual existence -Hero again t&ere are enumerated is means of proof of varying ·force by means of whiclı order of succession 19 determined - Tira | translation of the Artha saigrala will be found to g110 tho requisito details Thero remains one class of injunctions to be noticed riz tho so-called injunctions of claim or qualification adlıkára 12dl The injanchons enumerated hitherto have taught us firstly what acts are to be done secondly in what manner the acts enjoined are to be done and thirdly which is the order of succession of the subor didate acts the aggregate of which constitutes the principal act There remuns one question more to be answered viz who is the person to whom all these different injunctions aro addressed? who 19 qualified to perform the sacrifice enjoined and to claim its pro mised fruit? and this question 19 settled by the adhihiraudhis About this class of sujanctions too at is to be remarked that few passages only are mere adhikara udhis at freqnently happening that onc and the same passage is utpattı vıda as well as adlukiravidlı And again we must note that a great number of adhikaranidhıs have a merely ideal existence as certun qualifications of the sacrificer are nowbere explicitly enounced but have to be inferred from the requirements of the case --So much about vidhi injunction If we now turn to the second of the five divisions of the Veda the mantras the first question presenting itself is again in what relation do they stand to the sacrificial action ? in what manner do they help the latter? The answer Dere 13 somewbat corions. As already remarked the Blingamsakas are extremely anxious to show that every part of the sacrifice every word and gestura aro of visible use contribute their share towards the proper accom pushment of the outwardly appearing set of actions as which tlo sacrifice presents atself to the senses and they ine st on ascribing that we might mil a purely ceremonial character 1 significance of # !” partual ឋ នវមអរហy Mae a £ម សម only for which a visible parpose can not by any means le mde out The principle is on the whole certainls a sound one as its appl ca tion tends to convert the sacrifice into a well connected whole the are subservient to each other, while the too free uso of the contrary principle i e of ascribing an independent charac parts of which ·A ter to each individual act would resolve the whole sachfice into A string of performances of whom no body would understand how they came to be combined --Ih the special case of the mantras Lowover the former priaciple appears to be carried too far If no consider the point impartially we can bardly deny that by far the greater part of the verses and short sayings, which accompany the different acts of the sacrifice can only bare been meant to hara a mystical, supersensuous cffect to contribute directly towards the transcendental result, the apuna much in a manner unkpown to man is produced by tho sacrifice and is the means of procaring for the sacrificer his reward. The Mimamsakas however muntain that while some mantras must be acknon ledged merely to have tho effect stated just now the great majonty of them have the parpose of reminding the sacrificer of the different matters con-, nected with the sacrifice, f 1 of the divinities to whom the vari ous oblations are made It is clear that the first position is here undaly assigned to a circumstance which is altogetber secondary and accidental Whilo it is easy to understand why injunction (vidh.) and mantra are declared to constitute two of the subdivisions of the veda and again why the same position is assigned to arthavada and nishedha, it is on & superficial view of the matter, difficalt to see why námadheya name is coordinated with the four heads enumerated The distinction of these four beads bases on the obvious circumstance that the many particular sentences constituting in their totality the apaurushey am vákyam called Vedr show peculiar characteristics naturally leading to the establishment of a fourfold division The herd "námadheya on the other band does not comprise entire sentences but only particular words occurring in the vidhi passages The question of námadheya is in the armámsá regularly treated in connection with four different Vedic passages viz 'udbludá yajeta pašukámah chitraya yajeta pasu. kámah' 'agmhotram juliddi 'syenenabhicharan yajeta' and it might thus appear as if the quoted passages alone had given rise to the discussion This is however by no means the case, every passage which contains the name of a sacrifice is equally implicat ed in the investigation and three at any rate of the four quoted in ·junctions apprar to one their selection mortis to the circumstanec of the sacrifices enjoined in thein Lwing comparately the Anown or practised to that it was in addition to the theoretical value of the question a mattes of sumo practical interest to decide what the terms "adbhida" de really denotel Parades enjoining well known sacrifices as fi "larsapurpımdsiblyám ajeta' jyotisk. toniens gajela"--mght however as well bo are asezamjiles-Tho reason nam why in all such passages particular words like' udll.i. dl'darfspúrnamesibhrám" aro singled out at lalonging to a special subdivision of the Veda is as follows According to the thicory repeatedly alloded to in the aboro all the parts of the Veda must be shown to be connacted with tho action or caeres (thc 30 enlled Arthi bhávaná) roased in the lv liever by the injunctıro ras. mges. This energy requures a result torrards which it tende an instrument whereby to realize the result and the iodiontion of the particular way of procedure The last named demand is natulied by the many subsidiary injnnctions as stated alorc Tho instr. ment is implicitly mentioned in the ntrattısıdlus and 19 10 fact tho sacrifice atself, the verb ' ajeta having to lo interpreted as mcaning "yágena blasaret "lous to effect or realize ly means of the sacrifice", tho ot jrct to be effected bring the result of the ancrifice If we thereforo transform the first of the above quoted pausages in the same manner wo get the following sentenco' adlıbulk página praam bhávayet", in which the ron! "pasum' indicates the result while "rigona" denotes the instrument Thns-various hypother ses on which the word "udlarda" might be put in connection with the blikvaná baving been disproved--therc remains no other courao Iut to declare that at merely serves to define or to himit the idea expressed by the word 'yágena', is merely a name and as such occupies a position by itself, which entities it to be considered as belonging to a special gullivision of the Vedic texts The samo Resuming aynierto ale under presiones que tot Tante sure whether this subtlo distinction is really defensible or necesa sary bat at anr nato it a striking proof of the thoroughness withi which the Bitnámsakas huve carried out their anrlysis of the Yeun The fourth subdivision of the Veda, viz. nishedha prolubition may be left andiscusseel here, as its aul jrct matters not of print·ry importance It is of course intimately connected tritki 17dh, 12 junction (mang nishedhas being in fact only disguised vadhis) and it therefore unnecessary to dwell on the position at occupies in the Veda Arthavada esplanatory statement forms the Inst of the five subdivisions of the Vedr adopted by the Mimams The translation of arthavada by cxplanatory statement' 19 not quite adequate as Arthavada is defined as comprising all those sentences which either contain a praise of the things enjoined (by udhi) or a blame of the things prohibited (by nishedha) These passages can not be mait tained to be directly connected with the above mentioned arthi bhavana, as the whole action enjoined by vidhi is carned out with out any help from the arthavida sentences, but they occupy a de. finite position with regard to the 80-called sábdi bhavaná , e the energy inherent in vidhi passages by which the latter are able to impress man's mind and made him act For the special mode in which the sabdı bhávaná acts (its itikartavyatá) is expressed in the artharada passages, man being on one hand impelled to perform an action when he hears it praised and glorified and on the other hand feeling disinclined to do thungs which others reprehend and object to It is thereby shown that every part of the Veda somehow or other contributes towards dbarma and the task of the Mimámsá 19 thus fulfilled It will at the same time appear that a theoretical loquiry of this kind into the nature of the Veda satrsfies all practcal requirements as well, for if the logical connection in which the sentences of the Veda stand to each other is understood the proper way of procedure for hun who wishes to act on the precepts of the Veda can no longer be doubtful The above remarks have left many interesting points unnoticed, 80 f 1 the doctrine of the eternity of sound, the doctrine of the different pramanas do A more detailed account of the system I hope to publish in another place The Blımámsa certainly deserves greater attention than it has hitherto received It has indeed none of the attractions which the other darśanas derive from the speculative character of their contents, its scope 19 limit ed and the patetre of the investigations in wbich it is engaged ·YVAVH& S.N.T1.3... • अर्थसहः। श्रीगणेशाय नमः। वासदेवं रमाकान्तं नत्वा लोगादिशभास्करः। कुरुते जैमिनिनये प्रवेभायार्थसंयहम् ॥१॥ अथ परमकारुणिको भगवान जैमिनिर्धर्मविवेकाय द्वाद- शलक्षणीं प्रणिनाय । तत्रादौ.धर्मजिज्ञासा सूत्रयामास अथा- तो धर्मजिज्ञासेति । अत्राथशब्दो वेदाध्ययनानन्तर्यवचनः । अतःशब्दो हि वेदाध्ययनस्य दृष्टार्थत्वं ब्रूने। खाध्यायो ऽध्येतव्य इत्यध्ययनविधी सध्ययनस्यार्थज्ञानरूपदृष्टार्थकत्वेन व्यवस्था- पनात् । तथा च वेदाध्ययनानन्तरं यतो ऽर्थज्ञानरूपदृष्टार्थक सध्ययनमतो देतोधर्मस्य वेदार्थस्य जिज्ञासा कर्तव्येति शेषः । जिज्ञासापदस्य विचारे नशृणा । अतो धर्मविचारशास्तमिद- मारम्भणीयमिति शास्त्रारम्भसूत्रार्थः ॥ १ ॥ अथ को धर्मः किं तस्य लश्शणामिति चेदुच्यते । यागादिरव धर्मः । ननशणं वेदप्रतिपाद्यः प्रयोजनवटों धर्म इति । प्रयो- जने ऽतिव्याप्तिवारणाय प्रयोजनवदिति।भोजनादावतिव्याप्ति- वारणाय वेदप्रतिपाद्य इति । अनर्थफन्नकत्वादनर्थभूते श्येना- दावतिव्याप्तिवारणायार्थ इति।नच चोटनालक्षणोऽर्थो धर्म इति सौरतलशणविरोधः चोदनापदस्य विधिरूपवेदैकदेश- परत्वादिति वाच्यम्। तत्रापि चोटनाशब्दस्य वेदमात्रपरत्वात्। वेदस्य संवस्य धर्मतात्पर्यवत्त्वैन धर्मप्रतिपादकत्वात् । ॥ ।

·सच यागादिर्यजेत वर्गकाम इत्यादिवाक्येन स्वर्गमुद्दिश्य पुरुपं प्रति विधीयते। तथाहि यजेने त्यत्रास्त्यंशयं यजिधानुः प्रत्ययश्च । प्रत्यये ऽप्यस्त्यं शद्वयमाख्यातत्वं निंडत्वं च। तत्राख्या- तत्त्वं दान्तकारसाधारण निइत्वं पुनर्निमावे । उभाभ्याम- प्यंगाभ्या भावनैवोच्यते । भावना नाम भवितुर्भवनानुकुलो भावयितुर्व्यापारविशेषः।सा द्विधा (१)गाब्दी भावना प्रार्थी(२) भावना चेति । नत्र पुरुषप्रवृत्त्यनुकृनो भावयिनुर्व्यापारविशेषः शाब्दी भावना। सांघ निडंशेनोयते। निङ्यवणे ऽयं मां - वर्तयति मत्प्रवृत्त्यनुकून्नव्यापारवानिति नियमेन प्रतीतेः। ये- द्यमाच्छब्दानियमतः प्रतीयते तत्तस्य वाच्यम् । यथा गामानये- त्यस्मिन्वाक्ये गोशब्दस्य गोन्वम्स च व्यापारविशेषो लौकि- कवाक्ये पुरुषनिष्ठो ऽभिप्रायविशेषः । वैदिकवाक्ये तु पुरुषा- भावामिडादिशब्दनिष्ठ एव । अत एव शाब्दी भावनेति व्यवयिते । सा च भावनांशत्रयमपेक्षते साध्यं साधन- मितिकर्तव्यां च किं भावयेत्केन भावयेत्कथं भावयेदिता तत्र साध्याकाङ्क्षायां वक्ष्यमाणांश्चयोपेला प्रार्थी भावना साध्यन्वेनान्चेति । एकप्रत्ययगम्यत्वेन समानाभिधानथुनेः । सं- ख्यादीनामेकप्रत्ययगम्यत्वे ऽव्ययोग्यत्वान्न साध्यन्वेनान्वयः । साधनाकाङ्कायो लिङादिज्ञानं करणावेनान्वेति । तस्य च क- रणत्व (३) न भावनोत्पादकत्वेन नत्यूर्वमपि तस्याः शब्दे सत्त्वा- (१) ख ग पुस्तकयोः द्विविधा। (२) व ध पुस्तक्पो शब्दभावना अर्थभा । (3) तस्य च भांपनायां करणत्वमिति पाठ. स्व पुस्तके ।

·ताकि तु भावनाजांपकत्वेन शब्दभावनामाव्यनिर्तिकत्वेन वा । इतिकर्तव्यताकाडयांयामर्थवादज्ञाप्यप्राशस्त्यमितिकर्त- व्यतात्वेनान्वेति। ग्रंयोजनेच्छाजनितक्रियाविषयव्यापार प्रार्थो भावना। सा चाख्यातत्वांशेनोच्यने । आख्यातसामान्यस्य व्या- पारवाचित्वात् । साप्यंशत्रयमपेक्षते साध्यं साधनमितिकर्तव्य- जांच किंभावयेत्केन भावयेत्कथं भावयेदिति । तत्र साध्या- काकायां स्वर्गादि फन्न साध्यत्वेनान्वेति । साधनाकामा यागादिः करणत्वेनान्वेति । इतिकर्तव्यताकाझायां प्रयाजाद्य- जातमिनिकर्तव्यतात्वेनान्वेति । अथ को वेद इति चेदुच्यने । अपौरुषेयं वाक्यं वेदः । स च विधिमन्त्रनामधेयनिषेधार्थवादभेदात्पञ्चविधः । तत्राज्ञातार्थज्ञापको वेदभागो विधिः । स च तादृश (१) प्र- योजनवदर्थविधानेनार्थवान् यादृश चाथै प्रमाणान्तरेणाप्राप्तं विधत्ते । यथा ऽमियो जुहयात्सर्गकाम इति विधिर्मानान्त- रेणाप्राप्तं स्वर्गप्रयोजनववोमं विधत्ते। अग्निहोत्रहोमेन वर्ग भावयेदिति वाक्यार्थबोध: यब कर्म मानान्तरेणा प्राप्तं तत्र त- दुद्देगेन गुणमात्र विधत्ते। यथा दध्ना जुहोतीत्यत्र होमस्यागि- घोचं जुझ्यादित्यनेन प्राप्तत्वाहोमोद्देशेन दधिमात्रविधानम्। दना होमं भावयेटिति । यत्र भयमप्राप्तं तत्र विशिष्टं विधत्ते यथा मोमेन यजेतेत्यत्र सोमयागयोरप्राप्तत्वात्सोमविशिष्टया- गविधानम्।सोमपदे मत्वर्थलक्षणयासोमवता यागेनेटंभावये- दिति वाक्यार्थबोधः। न चोभयविधाने वाक्यभेदः। प्रत्येकमुभय- (१) सच भयोजनेति पाठ. व ग पुस्तकयो ।

·. स्थाविधानात् किंतु विशिष्टस्यैकस्यैवं विधानातानचं "ज्यो- लिटोमेन वर्गकामो यजेते"ति विधिप्राप्तयागोद्देशन मोमर यगुणविधानमेवास्तु सोमेन यागं भावयेदिति किंमत्त्ववाण- येति वाच्यम् । तस्याधिकारविधित्वनोत्पत्तिषिधित्वांसंभवात्। ननूद्भिदा यजेत पशुकाम इत्यस्येव ज्योतिटोमेनेत्यस्याप्युत्पत्त्य- धिकारविधित्वमस्त्विति चेन्न। दृष्टान्त उत्पत्तिवाक्यान्तराभा- वेन अन्यथानुपपत्त्या तथात्वाययणान। किं च ज्योनिष्टोमेनेत्य- स्योभयविधित्वे ऽनेनैव यागस्तस्य फन्नसंवन्धोऽपि बोधनीय इति सुदृढो वाक्यभेदस्तदरं सोमपदे मत्त्वर्थनदाणया विशि- एविधानम् ॥ विधियतु विधः । उत्पत्तिविधिर्विनियोगविधिरधिकारविधिः प्रयोगविधिश्चेति ॥ तंत्र कर्मस्वरूपमात्रबोधको विधिरुत्पत्तिविधिः । यथा ऽगि- छोत्रं जुहोतीति । अब विधी कर्मणः करणत्वेनान्वयः। श्रमि- होत्रहोमेनेएं भावयेटिति। ननु यागस्य द्वे रूपे द्रव्यं देवता च। तथा च रूपाश्रवणे अमिहोत्रं जुहोतीति कथमुत्पत्तिविधिः । अग्रिहोत्रशब्दस्य तु तत्पख्यन्यायेन नामधेयत्वादिति चेन्न। रूपाश्रवणे ऽप्यस्योत्पत्तिविधित्वात्। अन्यथा रूपश्रवणाना जुहोतीत्ययमेवोत्पत्तिविधिः स्यात् । तथा चाग्निहोत्रं जुहोती- ति वाक्यमनर्थक स्यात ॥ अङ्गप्रधानसंबन्धबोधको विधिर्विनियोगविधिः । यथा दन्ना जुहोतीति । स हि टनीयया प्रतिपन्नाङ्गभावस्य टनी होमस- वन्धं विधत्ते । दना होमं भावयेदिति । गुणविधौ च धात्वर्थस्य ·साध्यत्वेनान्वयः। कचिंटांश्रयत्वेनापि । यथा दधेन्द्रियकामस्य जुहुयादित्यत्र दधिकरणत्वेनेन्द्रियं भावयेत्। तच्च किंनिष्ठमि- त्याकाशपया सनिधिप्राप्तहोम आश्रयत्वेनान्येति ॥ ( एनस्य विधेः सहकारिभूतानि पट प्रमाणानि । श्रुतिलिङ्गवा- क्यप्रकरणास्थानसमाख्यारूपाणिों एतत्सवकृतेनानेन विधिना- गत्वं परोद्देशप्रवृत्तकृतिमाध्यत्वरूपं (1) पारार्थ्यापरपर्यायं ज्ञाप्यते ॥ नत्र निरपेयो रवः श्रुतिः । सा च त्रिविधा । विधात्री अभि- धात्री विनियोलो च। तत्राद्या लिङाद्यात्मिका । दितीया ब्री- धादिश्रुतिः । यस्य च शब्दस्य श्रवणादेव संवन्धः प्रतीयते सा विनियोली। सापि त्रिविधा विभक्तिरूपा एकाभिधानरूपा एकपदरूपा चेति। तत्र विभक्तिश्रुत्या श्रङ्गत्वम्। यथा ब्रीहिभि- र्यजेतेति तीयाश्रुत्या ब्रीहीणां यागाङ्गत्वम् । तदपि पुरोडा- शप्रकृतितया। यथा पशोईदयादिरूपचविष्प्रकृतितया यागा- त्वम् । अरुणया एकहायन्या गवा सोमं क्रीणातीत्यस्मिन् वाक्ये बारुण्यस्यापिटतीयाश्रुत्या क्रयाङ्गत्वम्।तदपि गोरूप- द्रव्यपरिच्छेदहारा न नु साशात् । अमूर्त्तत्वात् । ब्रीहीन्प्रोदाती- नि प्राणस्य बीहाङ्गत्वं द्वितीयाश्रुत्या । तच्च प्रोक्षणं न ब्री- स्विरूपार्थम् । तस्य तेन विनाप्युपपत्तेः । किं त्वपूर्वसाधनत्व- प्रयुक्तम् । श्रीहीनप्रोच्य यागानुष्ठाने ऽपूर्वानुपपत्तेः । एवं सर्वे- प्वङ्गेप्वपूर्वप्रयुक्तमङ्गत्वं बोध्यम्। एवमिमामगृभ्णवशनामृतस्ये- स्याभिधानोमादत्तइत्यत्र दितीयया श्रुत्या मन्त्रस्याश्वाभि- (१) रूपं योगादिकामति स ग पुस्तकयोः ।

·। धान्यङ्गत्वम । यदायनीये जुहोतीत्याधवनीयस्य होमानत्वं सप्तमोथुत्या। एवमन्योऽपि विभक्तिश्रुत्या विनियोगो जेय ।प- शुना यजतेत्यत्रैकत्वपुंस्त्वयो समानाभिधानंश्रुत्या कारकाङ्ग- त्वम । यजेतेत्याख्याताभिहितसख्याया प्रार्थभावनाङ्गत्वं (१) समानाभिधानथुतेरेका२) पदश्रुत्या च यागाइत्वम्। न चामू- यास्तस्या कथं भावनाङ्गन्व वाच्यम्। कर्तृपरिच्छेटदारान- दुपपत्ते' । कर्ता चाटोपन्नभ्य ! पाख्यानेन हि भावनोच्यते। मा च कार विनानुपपन्नेति नमाक्षिपनि । सेयं श्रुतिनिङ्गा- दिभ्य प्रबना। लिङ्गादिपु न प्रत्ययो विनियोजक शब्दोऽस्ति कि तु कल्प्यो, यावच्च तैर्विनियोजक (३) कल्प्यते तावत्प्रत्य- दाया श्रुत्या विनियोगस्य कृतत्वेन नेपां कल्पकत्वशक्ताह- तत्वात । अत एवैन्या लिङ्गान्नेन्द्रोपस्यानार्थत्वम । कि तु ऐ- न्या गाईपत्यमुपनिष्ठनइत्यच गाईपन्यमिमि द्वितीयाथुन्या गाईपायोपस्थानार्थत्वम्॥ शब्दसामर्थ्य निङ्गम । यथाहु । सामर्थ्य सर्वशब्दानां निङ्ग- मित्यभिधीयते । सामर्थ्य रूढिरेवीनेन समाख्यातो नाभेद । यौगिकशब्दसमाख्यातो रूढ्यात्मकलिङ्गशब्दम्य भिन्नत्वात् । (४) तेन बहिर्देवसदन दामीति मन्त्रस्य कुशन्नवनाङ्गत्व बन्नपादिनवनाङ्गत्वम। तस्य बचिमोतिनिङ्गात्तजवन प्रका- न (१) सरयाया आर्थं भावना० इति पाठ के पुस्तके | (२) श्रुनेरेव । पदभृत्यात पाठ- स य पुस्तुकधु । 13) के शब्द र्शत ग पुस्तकयो । (४) योगकरया भ्य भिनत्वात्य तो मय स ग पुस्तकयो तीपलभ्यते ।

·शयितुं समर्थत्वात् । एवमन्यत्रापि निङ्गादिनियोगो द्रष्टव्य । नंदिद निङ्गं वाक्यादिभ्यो बन्नवत् । अत एव स्मोन ते सदनं कृणोमीति मन्त्रस्य पुरोडाशसदनकरणाङ्गत्वं । सदन कृणो- मीति लिङ्गान् नातु वाक्यात् ॥ । समभिव्याहारो वाक्यम । समभिव्याचारच साध्यत्वादियाच- कहितीयाद्यभावे ऽपि वस्तुत शेषशेषिवाचकपदयो. सहोच्चा- रणमा यथा यस्य पर्णमयो जुहूर्भवति न स पापं श्लोक पटणो- तीत्यत्र पर्णताजुको समभिव्याहारादेव पर्णनाया जुसङ्गत्वम। न चानर्थक्यम, अन्यथापि जुवा सिद्धत्वादिति वाच्यम् । जुइ- शब्देन तत्साध्यापूर्वन्नाणात । तथा च वाक्यार्थ । पर्णतया ऽव- तविर्धारणद्वारा जुहपूर्व भावयेदिति । एवं च पर्णतया यदि जुह क्रियते तदैव तत्साध्यमपूर्व भवति नान्यथेति गम्यतइति न पर्णताया वैयर्यम(१)। अवत्तहविर्धारणदारेति चावश्यं वक्तव्यम । अन्यथा सुवाटिप्वपि पर्णतापत्ते । सेय पर्णता अ नारभ्याधौतापि सर्वप्रकृतिष्वेवान्वेति न विकृतिषु । नव चोद- केनापि तत्प्राप्तिसंभवात्यानरुक्त्यापत्ते । यत्र समग्राङ्गोपदेश सा प्रकृति । यथा दशपूर्णमासादि । नत्प्रकरणे सर्वाङ्गपाठात् । यत्र न सानोपदश सा विकृति । यथा सौर्यादि । तत्र कतिपयाङ्गानामतिदेशेन प्राप्तत्वात् । अनारभ्यविधि समान्य- विधि । तदिद वाक्यं प्रकरणादिभ्यो बन्नवत् । अत एवेन्द्रामी इद हविरित्यादरेकवाक्यत्वाद्दर्शाङ्गत्वं न तु प्रकरणादर्शपूर्ण- मासाङ्गत्वम्॥ (२) एष पेत्यारभ्य वैयर्यमित्य त पाठो ध पुस्तके उपलायत ।

·उभयाकाडा प्रकरणमा यथा प्रयांजांदिपु समिधों यजनी त्यादी वाक्ये फलविशेषस्यानिर्देशांत समिद्यागेन भावयेदिति बोधानन्तरं किमिति उपकार्याकासा। दर्शपूर्णमासवाकोऽपि दर्शपूर्णमासाभ्यां स्वर्ग भावयेदिनि बोधानन्तरं कथमित्युपका- रकाकाड्या इत्यं चोभयाकाइया प्रयाजादीनां दर्शपूर्णमासा- इत्वम् । तच्च प्रकरणं विविधम् । महाप्रकरणमवान्तरप्रकरणं चेति । मुख्यभायनासंवन्धिप्रकरणं महाप्रकरणम्। तेन च प्रया- जादीना.दर्शपूर्णमासाङ्गत्वम् । एतच्च प्रकृतावेष, उभयाकाहा. याः संभवान तु विकृता । नत्र प्रकृनिवद्विकृतिः कर्त्तव्येत्यति- देशन कर्थभावाकाहाया उपशमनापूर्वीङ्गानामप्युभयाकाड- या विनियोगामग्भयात्। तस्मादपूर्वाङ्गानां स्थानादेव विकृत्यर्थ- त्वमिति । अंगभावनासंबन्धिप्रकरणमयान्तरप्रकरणम् । तेन चाभिकमणादीनां प्रयाजाद्यगत्वम्। तच्च सन्दंगनेव जायते । तदभावे विशेषात्मर्वेषां फनभावनाकथंभावेन प्रक्ष्यामम. ड्रेन प्रधानाङ्गत्वापत्तेः) एकाङ्गानुपाटन विधायमानयोरप्य- क्योरनाराने विक्तित्वं सन्दंशः । यथा ऽभिकगणो । नववि "समानयन उपभृतस्तेजो पा"इत्यादिना प्रयाशानुयादेन किं चिटों विधाय तदनन्तरमपि प्रयाजानुयादेन (१) "यम्य (२) यिदुषः प्रयामा इज्यन्ते भ्यो भोकभ्यो धाटन्यानुदने भि- काम शुषोत्यभिजिन्य" इत्यनन्तरं “यो ये प्रयाजाना मिथुन ये"ग्यालिकिं चिद विधीयते ॥ 10 hr ITRINA meri 6) RETIRE ·अनः प्रयाजाङ्गमध्ये ऽभिहितमभिक्रमणं तदङ्गम् । प्रयाज- रपूर्व कृत्वा यागोपकारं भावयेटिति ज्ञाने कथमेभिरपूर्ण क- तव्यमिति कथंभावाकालायाः सत्त्वात् । सा च संदंशपठितैर- भिक्रमणादिभिः.शाम्यति। न चाङ्गभावनार्या कथभावाकाहा- भावः । भावनासाम्येन तत्रापि तत्संभवात् । तदिदं ( प्रक- रणं कियाया एव सावाहिनियोजक द्रव्यगुणयोस्तु तद्दारा। मथा छि। यजेत वर्गकाम इत्यत्र फलभावनायां कथंभायाका- झार्या सन्निधिपठिताश्रूयमाणफलक क्रियाजानमुपकार्याका- ज्येतिकर्तव्यतात्येनान्वेति । क्रियाया एव लोक कथभाषा- कालायामन्वयदर्शनात्। न हि घस्तेन (२) कुठारेण विन्द्यादि- त्यत्र कथंभावाकाशायामुच्चार्यमाणोऽपि यस्तो ऽन्वेति कि तु इस्तेनोद्यम्य निपात्यति उद्यमननिपातने एव । इस्तश्च न- हारैवान्वेतीति सार्वजनीनमेतत् । इदं च स्थानादिभ्यो बल- वत् । अत एवार्टीव्यति राजन्यमिति देवनादयो (श धर्मा अभिषेचनीयमविधा पठिता अपि स्थानान्न तदङ्गं किंतु प्रक- रणाद्राजमयाइमिति॥ म.देशमामान्य स्थानम् द्दिविधम् । पाठसादेश्यमनुष्ठानसा- देण्यं चेति । स्थानं क्रमशेत्यनान्तरम् । पाठसादेश्यमपि वि. विधम् । यथासंख्यपाठः सन्निधिपाठश्चेति । नत्रैन्द्राममेकादश- कपाल निर्वपद वैश्वानरं दादशकपानं निर्वपेदित्येवंक्रमविधि- नेषु इन्द्रांनी रोचना दिव इत्यादीना याज्यानुवाक्यामन्त्रा- (१) यदिमिति पाठो "ग" पुस्तकयो । (२) हस्तकुठारगति पाठः पुस्तके । न हि कुठारेगेति घ च पुस्तकयोः । (७) देवसदय इति पाठ. स ग र पुस्तके टीकाया 1.

·रणो यथासंख्य प्रथमस्य प्रथम द्वितीयस्य द्वितीयमित्येवरूपी विनियोगो यथासंख्यपाठात् । प्रथमपठितमन्त्रस्य हि कैमयां- काहायां प्रथमनो विहितं कर्मैव प्रथममुपतिष्ठते समानदेश- त्वात्। एवं द्वितीयमन्त्रस्यापि।वैकृताङ्गानां प्राकृताङ्गानुवादेन "विहिताना संदशपतितानां विकृत्यर्थत्वं सन्निधिपाठात् । यथा श्रामनहोमानाम्। तेषां हि कैमोकासार्या फलं विकृत्यपू- मेव भाव्यत्वेन संबध्यते उपस्थितत्वात् । स्वतन्त्रफलकत्वे वि- कृतिसन्निधिपाठानर्थक्यापत्तेः । पशुधर्माणामग्रीषोमीयार्थत्व- मनुष्ठानसादेण्यात 1 श्रौपवसष्टये ऽहि अग्नीषोमीयः पारनु- ष्ठीयते तस्मिन्नेव दिने ने धर्मा पद्यन्ते। अतस्तेषां कैमर्थ्याका- छायामनुष्ठेयत्वेनोपस्थितं पश्चपूर्वमेव भाव्यत्वेन सवध्यते । न- च्च स्थान समाख्यातः प्रबलम् । अत एव शान्धनमन्त्रः साना- व्यपात्राङ्गं पाठसादेश्यात्। न तु पौरोडाशिकमिति समाख्यया पुरोडाशमानाङ्गम् ॥ समाख्या यौगिकः शब्दः। सा च विविधा वैदिको लौकिकी च। तत्र घोतश्चमसभक्षणाङ्गत्वं घोटचमस इति वैदिकसमा- ख्यया। अध्वर्यास्तत्तत्पदार्थाङ्गत्व लौकिक्या श्राध्वर्यवमिति समाख्ययेति स यः॥ नदेव निरूपितानि सछेपतः श्रुत्यादीनि पट प्रमाणानि एत- सधकृतेन विनियोगविधिना समिदादिभिरुपकृत्य दर्शपूर्ण- मासाभ्यां यतेत्येवंरूपेण यानि नियोज्यन्ते तान्यङ्गानि हि- विधानि सिद्धरूपाणि (O क्रियारूपाणि चेति । नत्र मिहानि (१) सिदानि हात पाठ "स पर" पुस्तम्। .

·-- जातिव्यसंख्यादीनि तानि च दृष्टार्थान्येव । कियारूपाणि च दिविधानि गुणकर्माणि प्रधानकर्माणि च एतान्येव सन्निपत्यो- पकारकाणि भारांदुपकारकाणि चोयन्ते । कर्माजद्रव्याधु- देशेन विधीयमानं कर्म सन्निपत्योपकारकम् । यथा ऽवधान- प्रोक्षणादि वच्च दृष्टार्थमदृष्टार्थ दृष्टादृष्टार्थं चेति । नत्र दृष्टा- र्थमवघातादि। अदृष्टार्थ प्रोणादि । दृष्टादृष्टार्थ पाइपुरो- डाशादि । तद्धि द्रव्यत्यागांशनैव अदृष्टं देवतोद्देशेन च देवता- स्मरणं दृष्टं करोति । व्याद्यनुद्दिश्य केवचं विधीयमानं कर्म पारादुपकारकम् । यथा प्रयाजादि । श्रारादुपकारकं च (१) परमापूर्वोत्पत्तावेवोपयुज्यते । सन्निपत्योपकारकं तु द्रव्यदेव- तासंस्कारद्वारा यागस्वरूपे ऽप्युपयुज्यते । इदमेव चायि कर्मेन्युच्यते । तदेवं निरूपितः सर्वेपतो विनियोगविधिः । प्रयोगमाभावबोधको विधिः प्रयोगविधिः। स चाङ्गवाक्यै- कवाक्यतापनः प्रधानविधिरेव। स हि साङ्गं प्रधानमनुष्ठापय- विनम्बे प्रमाणाभावादविलम्बापरपर्यायं प्रयोगप्राभावं वि- धत्तोन च तदविलम्वे ऽपि प्रमाणाभाव इति वाच्यम्। विलम्ब खड्गप्रधानविध्येकवाक्यतावगततत्मादित्यानुपपत्तिः । विलम्बन क्रियमाणयोः पदार्थयोरिदमनेन सह कृतमिति साहित्यव्यव- हाराभावात् । स चाविलम्बो नियने क्रमे श्राथीयमापो भवति। अन्यथा हि किमेतदनन्तरमेताकर्तव्यमेतदनन्तरं वेति प्रयो- गविशेपापत्तेः । श्रतः प्रयोगविधिरव स्वविधेयप्रयोगमाउभा- वसिद्धार्थ नियतं कममपि पदार्थविशेषणतया विधत्ते । श्रत ए- (१) कर्म औरादुपकारकम् । तचेति पाठो 'ग' पुस्तके । .

·वाङ्गानां क्रमबोधको विधिः प्रयोगविधिरित्यपि लशणम्। तत्र क्रमो नाम विततिविशेषः । पौर्वापर्यरूपो वा । नत्र पट् प्रमा- पानि श्रुत्यर्थपाठस्थानमुख्यप्रवृत्त्याख्यानि तत्र क्रमपरं वचन श्रुतिः। तच्च विविधम् । केवनक्रमपरं विशिष्टपदार्थपरं चे- ति। तत्र वेदं कृत्वा वेदि करोतीति केवलकमपर वैदिकरणा- देवचनान्तरप्राप्तत्वात् । वषटकर्तुः प्रथमभच इति तु क्रम- विशिष्टपदार्थपरम् । एकप्रसरताभगभयन भदानुवादेन क- ममात्रस्य विधातुमशक्यत्वान । सेयं श्रुतिरितरप्रमाणापेक्षया बनवती तेपो वचनकल्पनहारा क्रमप्रमाणत्वात् । अत एवा- श्विनग्रहण य पाठकमातृतीयस्थाने ग्रहणमसत्तावाश्विनो ढ- शमो गृह्यतइति वचनाद्दशमस्थाने ग्रहणमित्युक्तम् । यत्र प्र- योजनवशेन क्रमनिर्णयः सोऽर्थक्रमः । यथाऽमिहोत्रं जुहोति यवागूं पचतीत्यमिहोत्रयवागूपाकयोः । अत्र हि यवाग्वा हो- मार्थत्वेन नत्याकः प्रयोजनक्शेन पूर्वमनुष्ठीयते । स चायं पा- ठकमाइन्नवान् । यथापाठं घनुष्ठाने क्रमप्रयोजनवाधे ऽदृष्टा- र्थत्वं (१) स्यात् । न हि होमानन्तरं, क्रियमाणस्य पाकस्य किं चिदृष्टं प्रयोजनमस्ति । पदार्थबोधकवाक्यानां यः क्रमः सपा- ठक्रमः । तम्माच पदार्थाना क्रम प्रायोयते । येन हि क्रमेण वाक्यानि पठितानि तेनैव क्रमेणाधीतान्यर्थप्रत्ययं जनयन्ति। यथाप्रत्ययं (२) च पदार्थानामनुष्ठानम् । स च पाठी विविधः । मन्त्रपाठी ब्राह्मणपाठयेति । नत्राग्नेयानीपोमोययोस्तत्तहा- (१) पो ऽदृष्टापत्य अनि ' सर' पुरसम्योः । (२) पपा परामिवि पाठो 'र' पुरतम्योः ।

·. क्यानां याज्यानुवाक्याना (१)पाठाद्यः क्रम आश्रीयते स मन्त्र- पाठात् स चाय मन्त्रपाठों ब्राह्मणपाठाहनीयान । अनुष्ठाने ब्राह्मणवाक्यापेशयां मन्त्रपाठस्यान्तरङ्गत्वात् । ब्राह्मणवाक्य हि प्रयोगादहिरवेदं कर्त्तव्यमित्यवबोध्य कृतार्थम । मन्त्रा पुनः प्रयोगकाले व्याप्रियन्ते। अनुष्ठानक्रमस्य मरणकमाधीनत्वा- न तत्क्रमस्य च मन्त्रक्रमाधीनत्वादन्तरङ्गो मन्त्रपाठ इति प्रयाजानां संमिधो यजति ननूनपातं यजति इत्येवं विधिपा- उक्रमाद्य (२) क्रम स ब्राह्मणपाठक्रमात् । यद्यपि ब्राह्मण- वाक्यान्यर्थं विधाय कृतार्थानि तथापि प्रयाजादीनां क्रममा-' रकान्तरस्याभावात्तान्येव क्रमस्मारकत्वेन खीक्रियन्ते । स्थानं नामोपस्थिति । यस्य हि देशे यो ऽनुष्ठीयते तत्पूर्वतने पटार्थे कृते स एव प्रथममुपस्थितो भवतीनि युक्तं तस्य प्रथम- मनुष्ठानम। अत एव साधरके अग्रीषोमीयमवनीयानुवन्ध्यान सवनीयदेशे सहानुष्ठाने कर्त्तव्ये श्रादौ सवनीयपशोरनुष्ठान- मितरयो पश्चात् तस्मिन्देशे अाश्विनग्रहणानन्तरं सवनीयस्यैव प्रथममुपस्थिते । तथा हि. ज्योतिष्टोमे वय पशयागा अनो- पोमीय सवनीय आनुवन्ध्यश्चेति। ते च भिन्नदेशा । अमीयो- मीय औपवसथ्ये ऽहि सवनीय सुत्याकाने भानुबन्ध्यस्वन्ते। साद्यस्को नाम सोमयागविशेष । स चाव्यतत्वाज्ज्योतिटोम-1 विकार । अतस्ते त्रयो ऽपि पायागा साद्यस्के चोटका- (१) रतत्तयाज्यानुवाक्याकमा कम आश्रायतइति पाठ 'स ग' पुस्तकया । रतनगाज्यानुफ्याक्रम आश्रीयते दात 'च पुस्तके । (२) इत्यविधवाक्यमान इति 'स्वग' पुस्तकयो । इत्येवविधिवाक्यक्रमाद्य इति 'च' पुस्तके।

·ताः। तेषां नत्र साहित्यं श्रुतं सह पनालभन इति। तच्च साहित्यं सवनीयदेशे तस्य प्रधानन्यासत्तेः स्थानातिक्रमण- साम्याच्च । सवनीयदेशे धनुष्ठाने ऽग्रीषोमीयानुबन्ध्ययोः ख- स्वस्थानातिक्रमो भवति । अग्नीषोमीयदेशे ऽनुबन्ध्यदेश वानु- ठाने त्रयाणामपि मध्ये इयोः स्वस्वस्थानातिक्रमः(१) तथा च प्रष्टतावाश्विनयहं कृत्वा निवृता यूपं परिवीय सवनौयं पशु- मुपाकरोतीत्याश्विनग्रहणानन्तरं सवनीयो विहित इति सा- द्यस्के ऽप्याश्विनग्रहणे कृते सवनीय एवोपस्थितो भवत्यतो युक्तं तस्य स्थानात्प्रथममनुष्ठानमिनरयोस्तु पश्चाढित्युक्तम् ॥ प्रधानक्रमेण योऽङ्गानां क्रमः स मुख्यः क्रमः । येन हिक- मेण प्रधानानि क्रियन्ते सेनैव क्रमेण नेपामझान्यनुष्ठीयन्ते । तदा सर्वेषामगाना स्वैः स्वैः प्रधानस्तुल्ल्यं व्यवधानं भवति । व्यु. क्रमेणानुष्ठाने केषां चिदङ्गानां स्वै. प्रधानरत्यन्तमव्यवधान केषां चिदत्यन्तव्यवधानं स्यात्तच्चायुक्तं प्रयोगविध्यवगतसा- हित्यबाधापत्तेः । अतः प्रधानक्रमो ऽपि अङ्गक्रमे हेतुः । प्रत एव प्रयाजशेषेणादावाग्नेयहवियो. ऽभिधारणं पशादैन्द्रस्य. दनः आग्नेयैन्द्रयागयोः पौर्वापर्यात् । एवं च इयोईयोरभि- धारण्योः सवप्रधानेन तुल्यमेकान्तरितं व्यवधानम् । व्युत्क्र- मेणाभिधारणे त्याग्नेयविरभिधारणाग्नेययागयोरत्यन्तम- व्यवधानम् । ऐन्द्रध्यभिधारणेन्द्रयागयोद्दान्तरित व्यवधानं नच्चायुक्तमिन्युक्तमेव । म मुख्यः क्रमः पाठक्रमादुर्वन्न । मुख्य- क्रमो हि प्रमाणान्तरसापेमप्रधानक्रमप्रतिपत्तिसापेदातया वि- (१) मपि स्वरवेति पाठः 'च' पुस्तके ।

·लम्वितप्रतिपत्तिकः । पाठक्रमस्त निरपेशवाध्यायपाठक्रममा- वंसापेदातया न तथेति बलवान् । स चायं मुख्यक्रमः प्रवृत्ति- कमाच्च बन्नवान् । प्रवृत्तिक्रमे हि द्वितीयादिपदार्थानां प्रथमा- नुष्ठितक्रमापेशा बनामङ्गाना (१) प्रधानविप्रकर्यान्मुख्यक्रमे तु सन्निकर्पात् ॥2. सह प्रयुज्यमानेषु प्रधानेषु सन्निपातिनामङ्गानामावृत्त्या ऽनु- ठाने कर्त्तव्ये द्वितीयादिपदार्थानां प्रथमानुष्ठितपदार्थक्रमाद्यः क्रमः स प्रवृत्तिक्रमः । यथा प्राजापत्यपश्वङ्गेषु प्राजापत्या छि वैश्वदेवीं कृत्वा प्राजापत्यैश्चरन्तीति वाक्येन तृतीयानिर्देशात्से- तिकर्तव्यताका एककानत्वेन विहिता अतस्तेषां तदङ्गानां चोपाकरपानियोजनप्रभृतीनो साहित्य संपाद्यम् । तच्च प्राजा- पत्यपाना संप्रतिपन्नदेवताकत्वेन (२) युगपदनुष्ठानादुपपद्यते। नदङ्गानां चोपाकरणादीनां युगपदनुष्ठानमशक्यम् । अतस्तेषां साहित्यमव्यवचितानुष्ठानात्संपाद्यम्। तच्चैकस्योपाकरणं विधा- यापरस्योपाकरणं विधेयम् । एवं नियोजनाटिकमपि । तथा च प्राजापत्येषु कस्माञ्चित्पशोरारभ्य एक सर्वं सर्वत्रानुष्ठाय (३) द्वितीयादिपढार्थस्तेनैव क्रमेणानुष्ठेयः स प्रवृत्तिकमः । सोऽयं श्रुत्यादिभ्यो दुर्बलः। तदेवं संक्षेपतो निरूपितः पविधक्रमनि- रूपणेन प्रयोगविधिः॥ कर्मजन्यफलस्वाम्यबोधको विधिरधिकारविधिः । कर्मज- (१) बलवान् । प्रवृत्तिकमाच बळयान् । प्रवृत्तिकमे हि बहूनामङ्गानामिात पाठो 'ग' पुस्तकयोः ॥ (1) देवताकालत्येनेति पाठः के चित्पुस्तकेष्यासादिति टीकाळेसतो ऽवगम्यते । (3) एकं चित्रानुमायोत पाठः स गच' पुस्तकेषु । .

·। न्यफन्नस्याम्यं कर्मजन्यफलभोक्तृत्वम । स च यजेत वर्गकाम इत्यादिरूप । स्वर्गमुद्दिश्य यागं विदधता ऽनेन स्वर्गकामस्य यागजन्यफलभोक्तृत्व प्रतिपाद्यते । यस्याषिताग्नेरनिगुहान दहेमो ऽग्नये दामवते ऽटाकपाल निर्वदित्यादिनाग्निदाहा- दौ निमित्ते कर्म विदधता निमित्तवतः कर्मजन्यपापदायरूप- फनस्वायं प्रतिपाद्यते । एवमहरच सन्ध्यामुपासीनेत्यादिना चिविहितकानजीविन सन्ध्योपासनजन्यप्रत्यवायपरिहार- रूयफलस्वाम्य चोद्यते। तच्च फलस्खाम्यं तस्यैव योऽधिकारवि- शिष्ट । अधिकारश्च (१) यदिधिवाक्येषु पुरुषविशेषणत्वेन श्रूय- ने। यथा काम्ये कर्मणि फलकामना नैमित्ते कर्मणि निमित्त- निश्चय । नित्ये सन्ध्योपासनादौ शचिविहितकालजीवित्वम् । अत एव राजा राजव्येन स्वाराज्यकामो यजेतेटनेन विधि- वाक्येन खाराज्यमुद्दिश्य विदधतापि न खाराज्यमात्रकामस्य तत्फलभोक्तन्वं प्रतिपाद्यते । किं नु राज्ञ सत स्वाराज्यकाम- स्यैव राजत्वस्यापि अधिकारिविशेषणत्वेन श्रवणात् । कचित्तु पुरुषविशेषणत्वेनाश्रुतमप्यधिकारिविशेषणम। यथाध्ययनवि- घिसिद्धा विद्या क्रतुविधीनामर्थज्ञानापेठाणीयत्वेनाध्ययनविधि- मिद्वार्थज्ञानवन्त प्रत्येव प्रवृत्ते । एवमग्निसाध्यकर्मसु आधा- रग्निम । अग्निसाध्यकर्मणामन्यपेक्षात्वेन तविधीना- माधानसिद्धाग्निमन्तं प्रत्येव प्रवृत्ते । एवं सामर्थमपि । श्रा- ख्यातानामर्थ ब्रुवतां शक्ति सहकारिणीति न्यायात समर्थ प्र- त्येव विधिप्रवृत्ते । तदेव निरूपितो विधि ॥ ११) अधिकार स एवात गई पतकेषु । ।

·प्रयोगसमवेतार्थस्मारका मन्त्राः। नेपां च तादृशार्थस्मारक- वनवार्थवत्त्वम् । न तु तदुच्चारणमदृष्टार्थम्। संभवति दृष्टफल- कत्वेऽदृरफलकल्पनाया अन्याय्यत्वात् । न च दृष्टस्यार्थस्मरणस्य प्रकारान्तरेणापि संभवान्मन्त्रानानं व्यर्थमिति वाच्यम् । मन्त्र- रेव साव्यमिति नियमविध्याश्रयपात् । नानासाधनसाध्यकि- यायामेकसाधनप्राप्तावप्राप्तस्थापरसाधनस्य प्रापको विधिनिय- मविधिः । (१) यथाः। विधिरत्यन्तमप्राप्तौ नियमः पाशिक सनि।तब चान्यत्र च प्राप्त परिसंख्येति गीयतइति। अस्यार्थः। प्रमाणान्तरेणाप्राप्तस्य प्रापको विधिरपूर्वविधिः। यथा यजेत ख- काम इत्यादिः। स्वर्गार्थकयागस्य प्रमाणान्तरेणाप्राप्तस्यानेन विधानात् । पो ऽप्राप्तस्य प्रापको विधिनियमविधिः । यथा सोहीनवहन्तीत्यादिः। कथमस्य पदो ऽप्राप्तप्रापकत्वमिति चे. दित्यम् । अनेन घवघातस्य वैतुष्यार्थत्वं न प्रतिपाद्यते ऽन्व- यव्यतिरेकसिद्धत्वात् । किं तु नियमः । स चाप्राप्तशिपूरणम् । वैतुष्यस्य हि नानोपायसाध्यत्वाद्यदाऽवधानं परित्यज्य उपा- यान्तरं गृहीतुमारभते तदाऽवघातस्याप्राप्तत्वन तद्दिधानना- मकमप्राप्तांगपूरणमेवानेन विधिना क्रियते । अतश्च नियमवि- धावप्राप्तांशपूरणात्मको नियम एव वाक्यार्थः। पशे ऽप्राप्ताव- घातस्य विधानमिति यावत् । उभयोच युगपत्प्राप्तावितरव्या- त्तिपरी विधिः परिसंख्याविधिः। यथा पञ्च पञ्चनखा भक्ष्या इति । इदं हि वाक्यं न पञ्चनखभक्षणपरं तस्य रागतः प्राप्त- (१) साधनद्वयस्य पक्षे प्राप्तावन्पतरसाधनस्याप्राप्मनाशाया यो विधिः स नियम. विनिराित पाठः पुस्तके । । .

·त्वात्। नावि नियमपरं पञ्चनखापञ्च खभदाणस्य युगपत्प्राप्त पो प्राप्त्यभावात् । अत इदमपञ्चनखभणनिवृत्तिपरमिति भवति परिसंख्याविधिः । सा च दिविधा नौती लामाणिकी चेतिनत्रात्र येवावयन्तोति श्रौती परिसंख्या एवंकारेण प- वमानातिरिक्तस्तोत्रव्यावृत्तेरभिधानात् । पच्च पञ्चनखा भक्ष्या इति तु लााणिको। इतरनिवृत्तिवाचकपदाभावात् । अत एवै- पा बिदोपग्रस्ता। दोपत्रयं च श्रुतधानिरश्रुतकल्पना प्राप्तबा- धोति। तदुक्तम्। श्रुतार्थध परित्यागादश्रुतार्थप्रकल्पनात्। प्रा- तस्य बाधादित्येवं परिसंख्या विदूषणा इति श्रुतस्य पञ्चनख- भएणस्य हानाद् अश्रुनापञ्चनखभणनिवृत्ते कल्पनात्यात- स्य चाऽपञ्चनखभदाणस्य वाधनादिति । अस्मिंश्च दोपत्रये दो- पदयं शब्द निष्ठम् । प्राप्तवाधस्वर्थनिष्ठ इति दिक् । येषां तु प्र. योगसमवेतार्थस्मारकत्वं न संभवति तदुच्चारणस्यानन्यगत्या ऽदृष्टार्थकत्वं कल्प्यते इति नानर्थक्यमिति ॥ नामधेयानां च विधेयार्थपरिच्छेदकतया ऽर्थवत्त्वम् । तथा हि। उद्भिदा यजेत पाकाम इत्यत्रोनिच्छब्दो यागनामधेयं तेन च विधेयार्थपरिच्छेदः (१) क्रियते । तथा हि। अनेन वाक्य- नाप्राप्तत्वात् फलोद्देशेन यागो विधीयते । यागसामान्यस्यावि- धेयत्वाद् यागविशेष एव विधीयते। नत्र को ऽसौ यागविशेष इत्यपेकायामुनिन्दादुनियो याग इति विज्ञायते उद्भिदा यागेन पाई भावयेदित्यत्र सामानाधिकरण्येन नामधेयान्वया- तानामधेयत्वं च निमित्तचतुष्टयात् । मत्वर्थनणाभयादाक्य- (९) अभिपयार्थपरिद इति '' पुस्तके।

·भेदभयातप्रख्यशासात्तापदेशादिति ।। 'सबोद्भिदा यजेत पशुकाम इत्यत्रोनिकब्दस्य यागनामधे- यत्वं मत्वर्थलदाणाभयात् । तथा हि। न नावदनेन वाक्येन फल प्रति यागविधानं नं प्रति च गुणविधानं युज्यते । वाक्यभेदाप- तेः। उनिच्छन्दस्य गुणासमर्पकत्वे च यागस्याप्यप्राप्तत्वाद्गुणवि- शिष्टकर्मविधानं वाच्यम् । उद्भिदता यागेन पशं भावयेदिति । विशिष्टविधा मत्वर्थनाणेत्युक्तमेव ॥ चित्रया यजेत पशुकाम इत्यत्र चित्राशब्दस्य कर्मनामधे- यत्वं वाक्यभेदभयात्। तथा हिन सावदत्र गुणविशिष्टयाग- विधान संभवति । दधि मधु पयो घृतं धाना उदकं तण्डुन्नाः नमसष्टं प्राजापत्यमित्यनेन गुणस्य विचितत्वात्तडिशिटयागवि- ध्यनुपपत्तेः । यागस्य फलसंवन्धे गुणसम्बन्धे च विधीयमाने वा- क्यभेदः । तस्माचित्राशब्दः कर्मनामधेयम् । तथा च चित्रायागेन परं भावयेदिति सामानाधिकरण्येनान्वयान वाक्यभेदः । प्र. कृतेष्टरनेकद्रव्यत्वेन चित्राशब्दवाच्यत्वोपपत्तिः । अग्निहोत्रं जुहोतीत्यवामिहोत्रशब्दम्य कर्मनामधेयत्वं तत्प्रख्यशाचात् । तस्य गुणस्य प्रख्यापकस्य प्रापकस्य (१) शाखस्य विद्यमानत्वाद- निदोनशब्दः कर्मनामधेयमिति यावत। नन्वयं गुणविधिरेव कु- तो नेति चेन्न । यद्यमी होत्रमस्मिन्निति सप्तमीसमासमाथित्य होमाधारत्वेनाग्निरूपो गुणो विधेयस्तदा यदाज्यनीये जुहो- तीत्यनेनैवानः प्राप्तत्वात्तद्विधानानर्थक्यम् । अगये होचमिति चतुर्थीसमासमाश्रित्य अग्निदेवतारूपगुणोऽनेन विधीयतइति (1 तस्य मल्यापास्पति पाठः 'ग' पुस्तकयोः । 8 ·चेन्न। तद्देवतायाः शाणान्तरेण प्राप्तत्वात् । कि नछाणन्तर- मिति चेत् । यदप्रये च प्रजापतये प. सायं जुहोतीनि के चित् । श्रपर त्वनियोनिज्योतिरमिरवाति मन्त्रवर्ण एवानिरूपदे- यताप्रापकः । नन्वन्त्रिपर्णिकत्वे प्रजापतिदेवताया वाधः स्थान । मन्त्रवर्णस्य चतुर्थोतो दुर्वन्नत्वात् । यथाः ।। सहितन चतुर्था च मन्त्रवर्णन या पुनः । टेयताया विधिस्तव दुर्वन्नं तु परंपरमिति ॥ चेन । यदमये च प्रजापतये च मायं जुधोतीत्यत्र न केयन प्रजापनिविधानम् । किं तु मन्त्रवर्णप्राप्तमनिमनूद्य नाममुच्चि- नप्रजापतेः । एवं न बाधः केवनप्रजापतिविधानाभायात् ।न पात्र ममुचितोभयविधानमेय कथं नेनि याथम् । समुचिती- भयविधानापेश्श्या ऽन्यतः प्राप्तमग्निमनूद्य सासमुचितप्रशाप- सिमावविधाने नाघयात् । एवं च प्रयानेषु ममिदादिदेवमाना ममिधः ममियो धान भाग्यम्य व्यबिन्यादिमन्त्रमणेभ्यः प्राप्त- स्यात् । ममिधो यजतीत्यादिपु ममिदादिगन्दास्तापरमाता- कर्मनामधेयाः ॥ ग्येनेनामिचरन् यत्यय येनगदम्य फर्मनामधेय म- उपदेगाना सेन व्यपदेशादुपमानामन्ययानुपपत्तरिति याय- पियधियं मम्म स्तुनिभवति । यपर ज्येनो विधेयः स्टाम् गटार्ययासमीप गामि कार्या। यया यनो निपटा- दो एपमयं रिपन्न भावनियादा इत्यनेनार्यपाटन सनः तोतु नगरपायनापमाननायर्यानरमा हियमाला। म पायमोपमानत्वेन सप तो मानो उपमानोपमेयभा- ·( २१ ) वस्य भिन्ननिष्ठत्वात । यदा तु श्येनसंज्ञको यागो विधीयतेत- दार्थवादेन श्येनोपमानेन तस्य स्तुतिः कत्तुं शक्यतइति श्येनश- ब्दः कर्मनामधेयं तापटेशादिति । उत्पत्तिशिष्टगुणबन्नीयस्व- मपि पञ्चमं नामधेयनिमित्तमिति क चित् । यथा वैश्वदेवेन यजेतेत्यादौ । अत्रोत्पत्तिशिष्टान्यादीनां बनीयस्वावैश्वदेवश- ब्दस्य विश्वेदेवदेवताविधायकत्वं न संभवतीति कर्मनामधेयत्व- म्। वस्तुतस्तु तत्पख्यशास्त्रादेवास्य कर्मनामधेयत्वम । प्रकृत- यागे विश्वेदेवरूपगुणसंप्रतिपन्नशासस्थार्थवादरूपस्यैव सत्त्वा- त्। यविश्वेदेवाः समयजन्त तद्वैश्वदेवस्य वैश्वदेवत्वम् । पुरुषस्य निवर्तकं वाक्यं निषेधः । निषेधवाक्यानामनर्थहेतु- कियानिवृत्तिजनकत्वेनैवार्थवत्त्वात । तथा हि । यथा विधिः प्र- वर्तनां प्रतिपादयन् स्वप्रवर्तकत्वनिर्वाहार्थं विधेयस्य यागादेरि- एसाधनत्वमादिपिन् पुरुषं तत्र प्रवर्तयति तथा न कलचं भक्ष- येदित्यादिनिधो ऽपि निवर्तनां प्रतिपादयन् स्वनिवर्तकत्वनि- दार्थ निषेध्यस्य कलञ्जभाणस्य परानिष्टसाधनत्वमाचिपन पुरुपं नतो निवर्तयति । ननु निषेधवाक्यस्य कथं निवर्त्तनाप्रति- पाटकत्वमिति चेदुच्यते । न तावटत्र धात्वर्थस्य नार्थेनान्वयः । श्रव्यवधाने ऽपि तस्य प्रत्ययार्थभावनोपसर्जनत्वेनोपस्थितेः। न हान्योपसर्जनत्वेनोपस्थितमन्यत्रान्वेति । अन्यथा राजपुरुष- मानयेत्याठावपि राज्ञः क्रियान्वयापत्तेः । अतः प्रत्ययार्थस्यैव नमर्थनान्वयः । तत्रापि नाख्यातत्वांशवाच्यार्थभावनायास्तस्या लिङशवाच्यप्रवर्तनोपसर्जनत्वेनोपस्थितः। किं तु लिडंशवा- यशब्दभावनायास्तस्याः सर्वापेक्षया प्रधानत्वात् । ननशैवं स्व- -- ·( २२) भावो यत्सममभिव्याहतपदार्थविरोधिवोधकत्वमा यथा घटो नास्तीत्यादौ अस्तीतिशब्दसमभिव्यांहतो न घटसत्त्वविरोधि घटासत्त्वं गमयति तदिह लिड्समभिव्यांहतो नत्र निङर्थ- प्रवर्तनाविरोधनों निवर्तनामेव बोधयति। विधिवाक्य श्रवणे ऽयं मा प्रवर्तयतीति प्रतोते. (१) तस्मानिषेधवाक्यस्थले निवर्तव वाक्यार्थ । यदा तु प्रत्ययार्थस्य तत्रान्वये बाधक नदा धात्वर्थ- स्यैव तत्रान्वयः। तच्च वाधकं द्विविधम् । तस्य व्रतमित्युपक्रमी विकल्पप्रसक्तिश्च । तत्राद्यं नेोतोद्यन्तमादित्यमित्यादौ तस्य बनमित्युपक्रम्यैतहाक्यपाठात् । तथा चात्र पर्युदासाश्रयणम् । तथा हि । ब्रतशब्दस्य कर्त्तव्यार्थे रूढत्वात्तस्य व्रतमित्यत्र सा- तकस्य व्रतानां कर्तव्यत्वेनोपक्रमात् । कि तत्कर्तव्यमित्याका- झाया नेटोतोद्यन्तमित्यादिना कर्तव्यार्थ एव प्रतिपादनीय । अन्यथा पूर्वोत्तरवाफ्ययोरेकवाक्यत्वं न स्यात् । नथा च न- अर्थेन न प्रत्ययार्थान्चयः । कर्त्तव्यार्थानववोधात् । विध्यर्थप्रव- तनाविरोधिनिवर्तनाया एव तादृशनमा बोधनात् । तस्याय कर्तव्यार्थत्वाभावात् । तस्मान्नेक्षनेत्यत्र नना धात्वर्थविरोध्यनो- क्षणमकाप एव म गणया प्रतिपाद्यते नस्य कर्नव्यवसभयान । आदित्यविषयकानोधणसंकल्पन भावयेदिति याक्यार्थ नत्र भाव्याकाहाया एतावता ऐनमा वियुक्तो भयतीति याक्यशेषा- (१) प्रतीतरित । प्रवर्तनाप्रततिरिपई । यहा पजेव स्वर्गका ति विधिया- स्प मापनयतीति वर्तनामतातिधन छम्न मसदेदियादातरेषा मागे ऽप्यप मा निवर्तपतीति निवर्तनापतीतोपाहाण, विधारपादितुमा- गर्य धातदाताभिया योनीपमित टीकामायः । एतासारण करित पाउरो ·' २३ ) वगतः पांपश्यो भाव्यतयाऽन्वेति एवं च पूर्वोत्तरयोरेकवाक्यत्वं निर्वइत्येव । न चात्र धाबर्थविरोधिनः पदार्थान्तरस्यापि सं- भवात्कथमनीक्षणसंकल्पस्यैव भावनान्वय इति वाच्यम् । तस्य कर्तव्यताभावेन प्रकृते भावनान्वयायोग्यत्वात्। द्वितीयं यज- तिषु ये यजामई करोति नानुयाजेप्वित्यादौ अत्र विकल्पप्रस- तौ च पर्युदासाश्रयणात् । तथा हि यद्यत्र वाक्ये नार्थे प्रत्य- थार्थान्वयः स्यात्तदानुयाजेषु येयजामहमिति मन्त्रस्य प्रतिषेधः स्यात् । अनुयाजेषु येयजामई न कुर्यादिति । स च प्राप्तिपूर्वक एव प्राप्तस्यैव प्रतिषेधात् । प्राप्तिश्च यजतिषु येयजामहं करोती- ति शाखादेव वाच्या शाखप्राप्तस्य च प्रतिषेधे विकल्प एव न तु बाधः । प्राप्तिमूलरागस्येव तन्मूनशासस्य शासान्तरण बाधायो- गात् । न च पदे जुहोतीति विशेषशास्त्रेणा हवनीये जुहोती- ति शाखस्येव नानुयाजेवित्यनेन यजतिषु येयजामहं करोती- त्यस्य बाधः स्यादिति वाच्यम् । परस्परनिरपेदायोरेव शाखयो- ध्यिवाधकभावात्। पदशाखस्य हि स्वार्थविधानार्थमाइवनी- यशासानपेक्षणानिरपेशत्वम् । प्रकृते तु निषेधशाशस्य निषे- ध्यप्रसत्यर्थं यजतिषु येयजामहमित्यस्यापेक्षणान्न निरपेदात्य- मातमाछाखविहितस्य शाचान्तरेण प्रतिषेधे विकल्प एव । सचिन युक्तः । विकल्पे शाखस्य पाक्षिकाप्रामाण्यसंपातात् । न हनुयाजेषु येयजाममित्यस्यानुष्ठाने नानुयाम्वित्यस्य प्रामाण्य संभवति । नीचियागानुष्ठाने यवभासस्येव द्विरदृष्टक- रूपना च स्यात् । विधिप्रतिषेधयोरपि पुरुषार्थत्वात् । अतो मात्र प्रतिधस्याश्रयणं किंतु ननो ऽनुयाजठंबन्धमाश्रित्य ·पर्युदासस्यैव । इत्यं चानुयाजव्यतिरिक्तेषु यजनिषु येयजाम- इमिति मन्त्रं कुर्यादिनि वाक्यार्थबोध । नमो ऽनुयाजन्यनिरि- ते नादाणिकत्वात। एवं च न विकल्पः । अंत्र च वाक्ये येयजा- महइति न विधीयते यजतिषु येयजामह इत्यनेनैव च प्राप्तत्वा- त्। किं तु सामान्यगासप्राप्तयेयजामह इत्यनुयाटेन तस्यानु- याजव्यतिरिक्तविषयत्वं विधीयते । यद्यतिषु येयजामहं क- रोतीनि तदनुयाजव्यतिरिक्तवेवेति । नन्वेवं सामान्यभावप्रा प्रस्य विशेषे संकोचनरूपादुपसंहारात्पर्युदासस्य भेदो न स्यादिति चेन्न । उपसंहारो हि तन्मात्रसंकोचार्थः । यथा पु- रोडाशं चतुर्दा करोनोति समान्यप्राप्त चतुर्दाकरणम् । श्रा- नेयं चतुर्दा करोनीति विशेपाटाग्नेयपुरोडाशमाने संकोच- में । पर्युदासस्तु नदन्यमात्रसंकोचार्थ इति नतो भेटात् । कुत्र चित् विकम्पप्रस्तावप्यनन्यगत्या प्रतिषेधाश्रयणम् । यथा ना- तिराने पोडशिन गृहातीत्यादौ । श्रच हि तिराने पोडशिन गृहातीति शापप्राप्तपोडशियपास्य निषेधादिकम्पप्रसतावपि न पयुदासाश्रयणम्। असंभवात् । तथा हि यद्यत्र पोडशिप- दाथन नजान्नयस्लढातिरावे पोडशिव्यतिरिक्त गृहातीति वाक्यार्थपोध. स्यात्म च न संभाति । श्रतिराने पोडशिनं गृ- जातीनि प्रत्याविधिविरोधात् । यदि चालिरात्रेण पदार्थेना- न्वयस्ततातिरावच्यतिरिक्त पोडगिनं रक्षातीनि वाक्यार्थबोध: स्थासोऽपि न मभयनि नहिधिविरोधात् । श्रतो ऽवानन्य- गाया शापातपोभियपणस्यय निषेध न च पिकल्पप्रम- कि तस्याप्यषणोयत्यानाराम्तविणपो यदिकम्पादेकप्रति ·धे ऽपि प्रतिषिध्यमानस्य नानर्थहेतुत्वम् । विधिनिषेधीमय- स्यापि क्रत्वर्थत्वात् । यत्र तु न विकल्पः प्राप्तिय रागत एव प्र- निषेधश्च पुरुषार्थः तंत्र प्रतिषिध्यमानस्यानर्थहेतुत्वम् । यथा न कननं भशयेदित्यादौ कलाभदाणादेः । तत्र भक्षणनिषेध- स्यैव पुरुषार्थत्वात् । न च दीक्षितो न ददाति न जुहोतीत्यादौ शाखप्राप्त दानदोमादीनां निषेधादिकल्पापत्तिरिति वाच्यम् । खतः पुरुषार्थभूतदानहोमादीनां निषेधस्य पुरुषार्थत्वाभावे ऽपि () निषिध्यमानस्यानर्थ हेतुत्वात् यथा ऋटतो खखीगम- नादेः। तनिषेधस्य ऋत्वर्थत्वेन तस्य क्रतुवैगुण्यसंपादकत्वात् ।। प्राशस्त्यनिन्दान्यतरपरं वाक्यमर्थवादः । तस्य च लक्षाणया प्रयोजनवदर्थपर्यवसानम्। तथा हि । अर्थवादवाक्यं हि स्वार्थ- प्रतिपादने प्रयोजनाभावाविधेयनिषेध्ययोः प्राशस्त्यनिन्दितत्वे लक्षणया प्रतिपादयति । स्वार्थमात्रपरत्वे भानर्थक्यप्रसङ्गात् । आम्नायस्य हि क्रियार्थत्वात् । न चेष्टापत्तिः। स्वाध्यायो ऽध्ये- तव्य इत्यध्ययन विधिना सकनवेदाध्ययनं कर्त्तव्यमिति बोधय- ता सर्ववेदस्य प्रयोजनवदर्थपर्यवसायित्वं मूचयतोपात्तत्वेना- नर्थक्यानुपपत्ते । स डिविधः। विधिशेषो निषेधशेषश्चेति । तत्र वायव्यं श्वेतमालभेत भूतिकाम इत्यादिविधिशेपस्य वायुर्वे क्षपिष्टा देवतेत्यादविधेयार्थप्राशस्यवोधकतयार्थवत्त्वम्। ब- ईिपि रजत न देयमित्याटिनिषेधशेपस्य सो ऽरोटीद्यदरो- दीत्तद्रुद्रस्य रुद्रत्वमित्यादेनिषेधस्य निन्दितत्ववोधकतयार्थ- वत्त्वम् । न च प्राशम्त्यादिबोधस्य निष्प्रयोजनत्वेन नार्थवाद- (१) पिकत्यत्वनेति पाठो ग पुस्तके ।

·स्यार्थवत्त्वमिति वाच्यम् । अान्नस्यादिवशादप्रवर्तमानस्य पुंसः प्रवृत्त्यादिजनकत्वेन तद्बोधस्योपयोगात । स पनरोधा। तदुक्तम् । विरोधे गुणवादः स्यादनुवादी विधारिते। भूतार्य- वाटतदानादर्थवादसिधा मत इति । अस्यार्थः । प्रमाणान्तर- विरोधे सत्यर्थवादो गुणवादः । यथाऽऽदित्यो सूप इत्यादि । यपे आदित्याभेदस्य प्रत्यक्षबाधितत्वादादित्यवदुज्ज्वलत्वरू- पगुणो ऽनेन लक्षणया प्रतिपाद्यते। प्रमाणान्तरावगतार्थबोध- को ऽनुवादः । यथाऽग्निहिमस्य भेपजमित्यत्र दिमविरोधि- त्वस्याग्नी प्रत्यक्षावगतत्वात् । प्रमाणान्तरविरोधतत्प्राप्ति(१)- रहितार्थवोधको वादो भूतार्यशटः । यथेन्द्रो वृत्राय वज्रमुद- यच्छदित्यादि । एवं च यजेत वर्गकाम इत्यादि निखिलवेदस्य साक्षात्परंपरया वा यागादिधर्मप्रतिपादकत्व सिद्धम् । मोऽयं धर्मों यदुद्दिश्य विहितस्तदुद्देशेन क्रियमाणस्तहेतुः । ईश्वरा- पणवुद्ध्या क्रियमाणस्त नियमहेतुः । न च नटर्पणबुड्यानुष्ठाने प्रमाणाभावः । याकरोपि यदनासि यज्जुहोपि ददामि यत । यत्तपस्यसि कौन्तेय नत्कुरुष्व मदर्पणमिति भगवद्गीतारमृते- रेय प्रमाणत्वात् । स्मृतिचरणे तत्प्रामाण्यस्य श्रुतिमूनकन्वेन व्यवस्थापनादिमि शिवम्॥ वान्नानां सुखवोधाय भास्करण सुमेधसा। रचितोऽयं समासेन जैमिनीयार्थमंग्रहः ॥ • इति श्रीमहोपाध्यायनीगाक्षिभास्करविरचितपूर्वमीमांसा- थसंग्रहनामकं प्रकरणं ममाप्तिमगान । (१) प्रमागासराविरोधत. स्तुति इनि पाही ग र पुस्तकयो ·TRANSLATION, Reverence to Krishna - Having shown his reverence to Vásudeva the husband of Rama, Laugahshi--Bhaskara composes the Arth: Samgraha as an introdaction to the doctrine of Jaimini The highly benevolent reverend Jaimim lins compnesil a book in twelve adhyáyas for the discriminative knowlcilge of duty At its beginning be speaks of the desire of knowing duty in the following aphorism "next therefore a desire to know duty In this aphorism the word rext' expresses the immediate consecubor (of the desire of knowing duty) on the reading of the Veda The word "therefore expresses the circumstance of the reading of the Veda having a visıblo purpose (and not merely tending to produce an unseen resolt as / 1 the performance of the sacrifices docs) as the passage enjoining the reading of the Veda (viz "ono us to read the Veda ) settles that this reading has for its selle purpose tho knowledge of the sense of the Veda (For a Proper understanding of the aphorism quoted above) we have therefore to complo ment the aphorism as follows 'Becanse the reading of the Veda bag a vigible purpose which consists in the knowledge of its sense for this reason after the reading of the Veda the desiro of hnowing daty which latter is the purport of the Veda has to be entertained The phrase desire of knowing implies the idea of enquiry so that the aphorism actually refers to the beginning of the (Drum 88 sastra and means this Sástra whose matter is tho enquiry lato duty is to be begun (1) Here the question anses -- What is duty? what is its distinct svo character (its definition) ?--To this we reply Sacrifices cte only(?) are doty, and we define duty as that matter which has a (1) For a fall auscussion of the not very important quest any of ti e DIEAD DN of alha and atas teo Jaim Njira I IP IT 19 (3) The word "moly' serves to exclade quasi--rel goat acto i ke the words of cbe 17** which are not taught in the Veda ·( ! ) purpoet and is to be accompleted according to the Teula The plıraso " which has a purpose' serres to exclado from the things comprised in the definition matters which are themselves of the nature of a purposo (as f ; the different rorults of the sacrifices viz paradiso etc ) --The phrase "lich is to be accomplished according to the Veda' seres to exclude from the definition matters like the act of eating (which is performed not on the anthonty of the Veda but on the prompting of a natural instinct) The word matter' (artha, which inclades the idea of goodness or useful ness) scrves to crclude actions like the sacrifice called Syena', which are to be considered as bad tlungs (anartha) on account of their busing a bad result (viz. the death of some enemy, for the bringing about of which the sacrificer bimaelf will have to go to hell) (1) Iſere it might be oljected that this definition of dats is in con flict with the definition given in the Mimáms-Sutras where it is said (1 2) Daty is that matter the distinctive character of which 29 instigation , in which latter definition the word "unctigation denotes only that one part of the Veda which has the form of in janctions (vad.1) – To this we reply that in reality tho two definitions are not conflicting because in the Sútra also the word instigation denotes the Veda in general as the whole Veda on account of its aimng at duty serves to express the accomplishment of duty (If now we bo asked to point out in detail the appropriateness of our defination of duty we proceed ) Acts of duty 18 sacrifices etc. are enjoined with reference to min by vedic sentences (as fi "ho who is desirous of paradise is to sacrifice ) in which paradise etc 18 pointed out as the result The particulars are as follows . The word yyeta 'he may sacrifice" contains two constituent elements viz. the root yaj (yaji) and the suffix The suffix again contains (1) Cp Jam Nyay MVpp 14.15 Bat why theo-ght at be asked Sucr fces of the Drture of the Syeda tanght in the Veda --To thu quest on the Sabata-bha bye (p 5 ) answers (Katham panas aparthah karta yata yopad ayate uchrata-nata Arenackyar KATTET I'vjwenn so that your rachet syarun abhyopayah bu tesham upadevah-syenenath charaa gajeta i hi famabadant- 04 abh char lavgate it ·(3) two elements as it expresses as well the property of a verb as the property of an optative. The property of expressing a verb 19 common to the suffites of the ten noods and tenses (all of which when added to a root turn the latter into a verb), the property of expressing an optative exclusively belongs to the optative suffixes — Both elements express a creative energy (bbávaná) only (1) By bhávaná (creative energy' or 'productive energy 'or tend ency to realize something ) we understand the particular activity of somo prodactive agent (bharayıtrı) which tends to bring about the existence of something which is going to be (blia- Vitri, which is capable of future existence) Such productive energy is twofold being either verbal (kibdı) or actunl (ártha) By' verhal bhavanú 'se understand the pecalır activity of some productive agent which tends to make a person act, it is expressed by the optative element (of words like 'yajeta ), for if some person hears a verb with an optative termination there arises in his mind the orclusive notion he (the speaker) instigates me to act, he is engaged in an energy tending to make me act' (In this explanation of the element which expresses the bhavaná wo proceed) according to the general rule that whatever is exclusively understood in consequence of some word being uttered is er presged by it ( 19 the sense of the word) as fi in the sentence bring the con the general character of cow (gotva) is the sensa of the word 'cow The peculiar activity (which has been men tioned above in the definition of bhávaná) is in the case of a sen tonice belonging to ordinary worldly langurge some particular in tention dwelling in the mind of a speaking person, in vedic sentences on the other hand where there is no speaking person at resides only in the words characterized by optative terminations etc For this reason this bhavana is called verbal bhavaná This bhavaná requires three constitaent elements, the natter skub is to be awmlskad (the result, ridby) the mans byr which the result 18 effected (the instrument, sádhana), and the mode in which the result is effected (ıtıkırtavyatá), according to the threo questions (suggested by each bl kviná) what is to be ef (1) The word only umeant to esclude the agent (kartr ) ele ·fected? by what means is it to be effected? how 19 it to be effected Here now the want of a result to be accomplished being felt there steps in the actual bhavaná (arthi bhávaná) with its three constituent elements which we shall explain further on and fills the place of the wanted result, since here takes place a saminábhidhana Srut a direct statement of the intimate connetion bf two mat ters by means of the two being expressed by the same word, (the kábdí as well as the arthi bhávaná being expressed by the one optative form) (To supply the árthi bhavaná-e the peculiar energy of a person to which the sabdi bbávaná instigates—as that which is to be accomplished 15 more natural than to supply any thing else as fi the sacrifice itself because the optative form of words like "yajeta expresses both bhávanús, from which circumstance the intimate connexion of the two 15 readily inferred) It might perhaps be remarked by some one that other matters too, as f 1 flamber (1 9 sngular, doal, plural) and time (present etc) are expressed by the one optatire affic and that thereforo number, time etc. bhetvist occupy the place of sádhya with regard to the verbal bhívaná But such an assumption would be erroneous as number time etc are not fit to fill the place of the thing to be accomplished --If tho want of an instrument (of the verbal bhavaná) arises the place of such a one is filled by the knowledge of the optative form etc The 105- trumentality of the optativo does not ite in its producing the bhavani- for the latter exists in the trord even beforo the knowledge (by some person) of the optative form, but sa ther in the circumstance of the optative form expressing the bhávaná or its tending to bring about the result to be effected by the verbal bhávaná (which result as remarked above is the actual bhávaná) ---I finally the want of a mode (of the verbal bhávaná) presents itself the place of such a one is filled by the praise or glorification (of tho acts of duty) which is found in the artharada passages. Actual (arth) bbávaná is to be defined as the peculiar energy of somo person) which refers to some action (as 1 1 a Bacrifice) which energy is engendered by the desire of some ohjech, This actual bhavaná 13-In Fords like gazeta--expressed hy that element of the ·(5) Tord which denotes the serb, for the verb in general (independent of the different moods and tenses) expressos an energy --This bhávaná too requires three constituent elements, the matter which is to be accomplished the resalt, the means by which the result 19 effected--the instrument, and the mode in which the result 18 effected, according to the three questions (suggested by the actual bhávaná as well as the verbal bhávaná) what is to be effected? by What means 1s it to be effected? how is it to be effected ? If the thing to be accomplished 19 asked for results of the nature of paradise step in as the things to be accomplished, if the instrument is asked for, actions like the sacrifice present themselves as the instruments (by which the result 13 obtained), if the mode of action is asked for, all the subsıdiary matters as f i the pryájas (which form a part of the grcrifice) present themselves and point out the mode of action If now the question 19 asked "wbat 29 the Vedz?, we answer sentences not produced by man The Veda is fivefold being either injunction (vidhi) or sacrificial formula (mantra) or name (námadheya) or prohibition (nishedha) or explanatory statement (artbaráda) That part of the Veda which intimates a thing not known (by other means) 13 called Injunction Injunction has a sense in conscquence of its enjoining a matter having a certain purpose in as far as it enjoins tho matter as not es tablished by any other means of proof (!), asf, the vedic passage "he who is desirous of paradise us to offer the agnihotra, which injunction enjoins an oblation having for its purpose (the attaining of) paradiso which is not settled by any other means of proof, 80 that the sense conveyed by the passage 19" he is to realize paradise by means of the Agnihotra-oblation When on the other hand tho (sacrificial) action is already settled by some other means of proof an injunction merely enjoins somese condary matter (guna) with a vieir to that action As 18 fthe case in the passage ' he is to perform the oblation by means of sour milk Here the oblation itself being already established by the injunction "he is to (1) Tbus apposrs a sorrewhat elomsy way of stat ng what is more clearly expressed in the follow ng words of the Spaden Sasba nido hiprapojedaradartharidhloeofutba ra 1 ch&preptem trum volate ·offer the Agnihotra , there is only enjoined sour mill with a view to the oblation (as the matemal to be used for the oblation) so that the sense is he is to realize the ,oblation by means of sour milk Where both things are non-established (i e in the case of neither the sacrifice nor any secondary matter pertaining to the sacrifice being established by a previous injunction) the injunction enjoins something particolarized (or specialızed visishta) asti in the injunction " he is to sacrifice by means of soma , here, the soma as well (which is the material of the sacrifice) as the sacri fice itself not beitg established (by any other injunction) there takes place the injunction of that sacrifice which is particularized by soma (as its matenal) -Nor is it to be objected that (the pas sage being interpreted in the aforesaid manner) there takes place a split of the sentence (váhyabbeda) the word ' someo enjoin 10g two things for there are not enjoined two separate things but only one particularized thing (viz that particolar sacrifice for which soma 29 used) -Nor agun 19 it to be oljected that the passage' somena yajeta merely enjoins some as the material of that sacrifice which itself is already established by the other passage "he who is desirous of piradise is to sacrifice by means of the Jyotishtoma so that the sense of the injunction would bo'he 19 to realze tbe sacrifice (the Jyotishțoma) by means of soma" it being pleaded for this interpretation that it allows us to dispense with the assumption of possessive indication (matvartha luksbank by wluch term is understood the denoting a thing by something plac connected with it, as a quality etc, as wł en the word soma made to denote a sacrifice in which soma 18 used) Tor the passage referring to the Jyotishtoma is an injunct on intimating a claim (adhikara yıdbi) and ti is monot bo talen 19 an originative in jonction (atpattı vidht, if the passage about the jyotrshtoma could be taken as the one containing the primary onginal injunction of the soma-sacrifice, the pasage somepa Sajeta' might bo taken as a guna-vidhi and thus' somena would not havo to be explained ns menning' somavatá yagona but as the p irport of tho paruge shout thousloma of ond gw teyworm Am rifice but to intimate the claim which the sencer has to the fruit of the sacrifice, we are compelle l to talo somena yajata" 19 ·as the originative injunction of the toma sacrifice and therefore to explun' somena' by "Somayatá pagena") - To this reasoning at might be objected that the passage about the Jyotiebtoma may be taken as comprising an originative injunction as well as in injunctron intimatıng a claim as this is ayovvedly the case with other passages ng f i the passage "he who desires cattle is to sacrifice with the udbhid" But we answer It is not go In the apparently parallel case which you addnce (v12 the passage about the udbhid) We assome the double nature of the injunction because such an assumption is anavoidable, there being no other statement origintive of the sacrifice (while in the case of the soma sacrifice there are two injunctions, the instances are therefore not parıllel) - And moreover if we explain the passage about the jyotishțoma as containing two injunctions it would have to be taken as intimating the sacrifice itself and its connection with its fruit and this would be a manifest split of the sentence, better than which is the assumption of the passage enjoining something particularized (a sacrifice particularized by soma), by means of our attributing to the word soma the power of possessive indication - Injunction is of four different kinds being either originativo injanction (utpattındhi) or applicatory injunction (vınıyogavıdhı) or injunction of a claim (adhikárasıdh) or injunction of performance (prayogavidhi) That injunction which merely indicates the general nature of some action is called originative injunction as f i the passage "ho 19 to offer the agnihotra-oblation" In injunctions of this kind the 87crificial action itself occupies the place of the instrument, so that the sense of the pagenge 18 "he is to realize the object of his desiro by means of tho ngribotra-oblation"-Bat at may be objected the two forms (aspects rúpa) of a sacrifice are the material (offered) and the desinity (to whom the material is offered) Flow then can the passage ' he is to offer the agnihotra-oblation, in which neither of these two forms 18 mentioned be considered an originatiyo injunction, the word 'agnibotra (which seemingly indicates the divinity of the sacrifice viz agni) being merely a mame (and not indicating the divinity) according to the principle of (the er. istence of another scriptoral passage ) declaratory of it, (which ·(8) principle will be explained in the chapter op námadleja). To this objection se reply The passage is an originalve injunction although neither of the two forms of the sacrifice is mentioned in it Otherwise the passage' he is to perform the oblation by means of sour milk" would bave to be considered as the originative - Janction (of the agnihotra ) as it contains a statement of one of tho two forms (viz the material) and then the passage "he is to offer thio agaihotra-oblation' Tould be purposeless Tunt injunction which intunates the connexion of some subsidiary matter with some principal matter is called applicatory injunction (showing how the subsidiary matter is to be applied to the principal matter) As fi the passage "he is to perform the ob Jation by means of sour milk" which enjoing the connexion, with the oblation, of sour milk the sabsidiary position of bichs intrmated by the third case-affix (the case-affix of dadlná showing that sour milk is to be used as an instrument and thereforo is merely subsidiars to the action whose instrument it is) so that the sense of the passage 13 "be is to realize the oblation by means of sour milk" -In ipjanctions of some secondary matter (guna) that which is expressed br the root (as 'jubotz " in the above example ) occupies tho position of the object to bo accomplisbed (80 that Jolioti" us properly explained by bomam blárajet.-In an utpattı vidht and an adhihkrayıdhur on the the other hand to root denotes tho instrument, agnibotrom jaboti = agnihotra bomenn ishtam bhavaret) Somatım** the root espresees the abode of an action as r i "ho 1s to perform tho oblation for I im who is desirous of strength of tho sonors by means of sour mill', where the mouse og "Le 19 to realizo atreogth of the senses by the instrumentality of our milk, and iſ now the question areas wherein dort it (the instrumentalsty of sour milk) resilo l tho oblation which is mentioned clearly slepe in denotin the alle Injunctions of the kind art asusted lr nx means of smo, ril. direct statement (bratz), poxet (hing), watench or palactical Molo un fakra) inlenemedeore planne), y last or onler (uthina) nam (amáthri) Apricatory injunction este 1 ir berate s means of prof intimate sul Jury relatim, tlom ·2 subsidiary position of 'something con•ists in its being accomplished by the action of some agent engaged in the pursuit of some other resalt (so f the pray yas are performed by a sacraficer offering the neymoon-sacrifice with a view to obtaining paradise), the same subsidiary position 18 expressed by the term 'pá. rirtbya' existing for the purpose of something else" (Wo now proceed to a detailed discussion of the above mentioncd sis means of proof) Direct statement (brutt , literally "text") we define as irrespectave or independent words (words which intimate their sense directly without any intermediate steps of the nature of thoso required by the other means of proof) Direct statement 19 of thrco different kinds being either injunctive (vidlátrí) or denotativo (abhidhatri) or applicative (viniyoktri) To the first class belong the direct statements contained in optative forms etc (the optativo form directly indicating the bhávana) To the second class belong statements as those about the rice-grains (viz sentences like "vrſbin avabıntı' vrihin prokshati etc, where the word "rice grains" directly produces the idea of the corresponding thing and its connexion with the bhuvana) If finally from the mero hearing (tho mero statement) of a word a connexion (between some primary and somo subsidiary matter) 15 understood, we have an applicatory Sruta Sruti of this latter kınd is again threefold, being either direct statement by means of case affires or direct statement by menns of ono denotative word (or element of a word) or direct statement by means of one pade (10 tho restricted grammatical sense) Direct statement by means of case affites expresses the relation of a subsidiary, wfi in the presage "he is to sacrifice by means of rica gruns where by the direct statement of the third case-affix the sobsidiary relation of the rice graing to the sacrifice is cxpressed This subeicherry relation is here brought about by the nice grains forming the original substance out of which the cake 19 mado (vlucht latter stands in direct subsidiary relation to the sacrifice), in tho simo vay 75 tho animal offered in the animal sacrifice) stands in subsidiary relation to the caerifice in consequence of its Leing tho original substance from which the parts actually offered ·( 10 ) viz the heart etc are taken --- In the passage "he is to buy the somit by means of a tawny, one year old (con}" the qaality of being tawny 13 by the direct enonciation of the third case afir shown to stand 10 subsidiary relation to the act of buying, this subsidiary relation takes here place by (the quality's) defining a substance vh.. the cow, not directly; the latter not being possible on account of the immateriality of a mere quality --Again in the passage "he sprinkles the rice-grains with water the sprinkling stands in subsidiary relation to the rice graids, as appears from the direct enuncution of the second case affix And, it is to be observed, this sprinkling 15 not for the sake of the rice grains considered in themselves as they would be perfect without the sprinkling, but has the purpose of bringing about the transcendental result (apúrva), which would not be brought about were the sacrifice performed without sprinkding the nice grains with water. In the same manner at 1s to be anderstood with reference to all subsidiaries that the sabsidrary relation has the purpose of contributing towards bringing about the transcendental result — Let us take another passage "Thus I seized this bridle of the right, with these words he is to take hold of the bridle of the horse" Flere the direct enunciation of the second casa affix shows the mantra to stand in a subsidiary relation to the bridle of the horse (O)_Or another passage " When he offers the oblation in the Sbavaniya-fire Here the seventh case affix shows that the abavaniya staads in anxiliary relation to the » (1) The above quoted exa Deple seems hardly to fall foder the category of arati but rather ander vrye, which upse on as we see from the commeotary was actually held by some teachers The commentary Says some teachers na ata that the *pplication of the mantra to the action of taking the bridle of the horse) w founded on váky. Others however abject to thig umption and ma ataja that, in conse quence of lnge having greater foreetban váky, I uge would settle the mantra's standna mabadiary relation to bridle 22 BERETRI before vákya could estawuh its edagive relation to the bndle of the borse Those however who suppose the applcat on that the L. I 1 I. aver - om zo mtaat * many soy sa Luugiks! Bhiskaras however does not adot that a logs in the mattis points to daro pecalar kind of drtle (rather td44 to the bride la General) ·( 11 ) offering ---Thus in other enses too direct statement by means of case affires points out the proper applıcıtıon (of subsidiary matters). (We Dow pro cer), to the two other kinds of vinıyoktrí sruti), In the sentence "paśana yajeta' ' he is to sacrifice by means of an anunal' direct statement by means of one denotative word points out the subsidiary relation in which singularity and masculinity stand to the káraka , while again direct statement by means of ono denotativo Word points out the subsidiary relation in which the number expressed by the verbal termination of "yujeta" stands to the bhávaná On the other hand direct statement by means of one pada points out that this number stands in subsıdiary relation to the sacrificial action (for the sacrifical action as well as the sugular number is expressed by tho ono pada “yajeta' ) Nor 19 the following objection to bo raised "how can the immitorial number stand in subsidiary relation to the Bhavani ?', for this 19 possible in consequence of the number defining an agento This agent agun 19 to be supplied by inference For the verb expresses the bhívaní only, but the bhávaná can not take place without an agent and therefore it leads to tho inference of the latter Durect enunciation is stronger than suggestive power (linga) and the other proofs (by which ono thing is shown to be subsidiary to another), for in cases where the subsidiary relation 19 established by suggestive power there is no verbal statement to be found which would directly teach the application (of a secondary matter to a primary one), but such a statement has to be formed (viz from the sentenco containing the linga), and in as far 19 in the latter caso an applicatory injunction has to be assumed while in the caso o£ direct enunciation such a ono is already actaally existing the power of lingn etc winch is founded on an assumption is set aside by the rower of the direct enunciation For this reason we do not concukutwa na the ground of suggestivo poner that a veru (ar parently) addressed to Indra (1 e a verse containing a mention of Indma's name or one of lins attributes etc.) is really to be used for addrceng Indra, but rather decido if we find at the same time a direct onunciation as fi "with a verso bearing Indra's marh he addresses the axrharatyn' that in consequence of the direct ouan- ·(12) cution of the second case termination (otrhapatyam) the versc 1s sobsidiary to the act of addressing the Gírhapatya fire (1) Power residing in words (the power words possess to denote or point out something) 13 called kinga As it 19csad the power of all words is namel I ga By power the same thing is under stood as by the technical term rudhi (conventional meining, 1 e a word has the power of denoting that tlong as whose name at has been settled by contention and tradition) and it can therefore not bo said that haga does not differ from samákbyá (name), for linga which bases altogether on conventional meaning is different from name (samákhyá) which consists in words the meaning of which 19 to bo made out from the meaning of their constituent parts. Therefore the mantra I cut grass for the seat of the gods can only be taken as being subsidiary to the cutting of Lusa-graeg and not to the cutting of ulapa-grass and other kinds of grass since from the power residing in the words "I cot etc. it appears that the mantra is able to declare the cutting of kusa-grass only (9) In the same manner in other places too the application of a subdiary matter is to bo learned from soggestire power Power (linga) has greater forco than syntactical connexion ( hya) and the following means of proof Let us take for an crample the following mantra I malo a pleasant seat for ther, I mako at very lovely with a stream of gheo; on this, tho immortal one, sit down, reposo on it propitiously mun led o marrow of tho nice-grains Hero the first half of the mantra (I make ajlezeant seat-shec) is to bo considerul as subsidiary to the act of maling (1) The quoted fik & * sometimes thor at pot hurtful Istre, but comes to tho worshippersete ja ero kk want oning loure would lo contratar coarected with the worship of ladre, were it bot for ide drey talement referring it to the adoration of the Gerhapatsu. The decision in front of irudi u proses ng drenkt funce the last to ta on the princ pla that on the bats of line ng inject on yosy be coost seta contained rect statement (la the above ce aindrumadtren Ixtra opatuhyktua)thai Anwever det statement study was to wo text (alatt garapetyan pa bato) du grouper forts than one costructed (1) Tae etiaple of La fine h the text des tot come very propriately ulter 150 EOLATE OD the eference of Life oluntaris anthya bar cothing As ever to thit the para hd moved Tridrate Heutrata dople beetle words to be hears to bn alto a thermally (Mm) were only er is in their game (excondary) of derttelema.

·( 13 ) a sent for tho sacrificnl'cake, on account of the power of the words * I make a seat, and (the decision to what act the differcnt parts of the mantra are subsidiary) is not to be made according to syntactical connexion (In the above mantra the two halves form ono syntactical whole the connexion being effected by the word tasmin' (on th13) beginning the second half It might thereforo be maintained that the wholo undivided mantra is subsidiary to one act, either the making of a sent for the cake or the placing of the ciko on the sent, or else that both acts are to be accompanied by tho wliole muntm But here linga steps in and shows that one half belongs to the preparation of a seat and the other half to the placing of the cake) By sentenco or syntactical connexion (vakyn) we understand common employment and by tłus term meunderstand the connect. ed enunciation of two words denoting two thungs which in renlity stand to each other in the relation of principal and subsidiary al though th19 19 not indicated ly second caso affixes ete directly in diciting the one of the two things to be the thing to be accomplished by the othor etc (wluch relations are directly indicated ly v bhaktı sruti etc) Take f i the passage 'he whose sacrificial ladle is mado of parna wood hears no evil sound Here wo SCO from the connected enunciation of the quality of consisting of parnı wood and the ladle that the former stands in subsidiary re lation to the latter Nor is it to be said that the circumstance of being ma lo of parna-wood 19 purposeless as the ladle could be mndo also in a different way (1 from some other kind of wood) For the word ladlo intimates at the same time the peculiar trins cendental result to be accomplished by it (by a ladle made of parna wood) So that the sense of the passage 13' By its being mide of pirna wood he is to realize the peculiar transcendental result connected with the ladle, by means of carrying in it the ob Law ofternt has daar tsłon out of the vessel ( buy suodéna) As it thus appears that if the ladle is made of rarna wood then the transcendental result to be brought about by it ensues and not in any other case tle circumstance of its consisting of parna wood not purposelegs — The phrase "by means of carrying in it the obla tion after it 1179 been taken ont of the vessel by avidána (i e the - ·(14) last clause of this phraso ) 19 necessarily to be used as otherwise the quality of being made of l?rna sood might be extended to sruva, sruk etc. also (for these implements also might be denoted by the word juhu explained 18 a yaugika 'hugate naga --and in them also the oblation is carried, but not when it has been taken out of the vessel in the manner called wadána) This quality of the ladle of being made of parna wood although at 18 given in the text in a detached rule (anárıbhyádlita, a rulo which stands by itself out of connexion with some particular sacri fice to which it might be referred, so that it must be considered as a general rule) is to be referred only to all the fundamental forms of the sacrifice (prakriti) not to their modifications (vihriti) for with regard to the Intter it is already settled log an expresg rulo (vız by the general principle that a modification is to be performed in the same way as the fundamental form of x bich it 19 a modifica tion) and thus there would be a useless repetition (if we directly referred the statement about the ladle having to be made of parna wood to the modifications also) A fundamental forin of the sacrifice (prahşıtı ) is that one whero we find a set of direct ruleg extending over all the subs denry things (requisite for the sacrifice) of this naturo is fithe darsapurnaması sacrifice in immediate connexion with which we find all the requisite subsidiary matters stated in the text -A mere modification (writi) on the other hand is that form of sacrifico whero there are no direct rules with regard to the subedury matters, as f the oblation made to Súrya (saury um charum nir Fapet ) there some of the subsidiaries are settled (not ly direct rules given for this special sacrifice but) by transfer (atı lesa by transferring or extending the rules given for the fundamental form to the modification ) Detached injanctions are injunctions of general validity (w le rules which are not detached but under tho Infidence of some prakarana refer to that particular Bakrifico only with which the prakarapa connects them) Syntactical connexion is a means of settling sul sidiary relation 19 of greater weight than prakarana and the rest Thus faith repari' to the more (torming prud'e suſ Yakai sibur gni yoi accepted t1 is offering etc Ti 13 ml olc mantra 13 on ac ·( 15 ) count of its forming ano'yntactical whole to be taken as subidiary to ti saremoon-1crifice only and not, on account of prakaranı, as subvery to the fullmoon:sucrifice as well. (The sultarika liclongs by prakarann to the dıra-crifice at nell as to the pumamíst acrifice It lowrger contains mantras #luclly their linga aru taurked as belonging to either of theer (ĦO sicrifices exclunrely, sof i the mantra “indragni idam lavir Ajaxlie tam arlışıdlır. bhon malo }} : o'krátím" which is the word “indrágal" is shown not to be applicable to the púrnamá a encrifice It mught lowever la muntained that it is nflicient to leave ont the ono woni "indragni" ani that then tho remaind r of the mantra is to lo muul at the púrnomía-41crific too, with which it is connected ly prakarint. This opinion howegtr 14 impagnelly the límámarate who maintain that the syntactical connesion linding "murhgní" in the reminder of the mrabri i stronger than mantan 1 that conviently the whole in animal as to le k ft out at the purna. márcrifice ) I'rakurann mimane intarelepen leno ( nl harákankelik, mutarl desima, mutual nt of a complement) An exampin is alt rded fy the following 1744.0 connrete with the rivájat lie is to eff. tlmarith' dent 1 p3•19 coal frmt of the off ring) 31 mintuny 1l ons merely being here to be by mains of off nn: thin umilk, thot anus the anstren "wlat (151r to renluan 11 onguntın; in th> mint of somethin, to which the off rin: ofti o smilt nicht control ute Anlamin after the parenting alvont the dirig urnim {<1 nerih bas given ile to the il a "lin istortli porslisly myne of the diru urnum {«" there aners artun "how (1sho to reilige parli si originating in the wint of sy pynt! In nuuh muy contril nt u mind bringing alont that meet reunit. Anithusiy mutol int nirgenlenen tho sila entury nlatsa in lich the prorájke stan 11th.durbarurnımása vorstattelu-Thut palunos 10 of the kin it front paikana (muipmkarın) and inclotul frihanna (Antara poharanak Iy the femrat) * to lopatzen! that kind of prakaran which Tef as to the principi Ufu.171 it! ennego polirtite of Alm (mnt of tl, entira urna si action! This formal prakarana establuktir gudure rol' nin mich the paráis eta ·( 17 ) 7 there at first a matter shbsulinry to the pripájas 13 mentioned in the words he is to poix (the butter) out of tho upabhpit (into the juhu) for splendour ete', (after thrt comes the passage ho for whom knowing this the prayijas aro offered pashes luis cnemies out of these worlds, stepping forward ho 13 to offer thein for victory') and after this pagenge again a matter subsidiary to tho prayájas 13 enjoined in the words he who knows the coupling of the pray yasetc' For this reason tho stepping forward which is mentioned in the middle of two things sabsıdtary to the priyajas is to be considered as itself subsıdırry to the latter (1) For after the idea las arisen that a contribution towards the sacrifice is to be made by means of bringing about a transcendental result by the prasajas, there arises the question how is the transcendental result to be brought about by means of the proyájas ?' and this swapt of something, teaching the made of astian 75 satisfied by the stepping forwrd etc. which actions are enjoined in the middle of matters subsidiary to the pras ajas Nor can the objection bo raised that the productive energy connected with the subsidiaries does not stand in need of a mode of action being pointed out, for such a need actually exists this particular kind of productive energy participating in the general nature of productive energy Praharana directly teaches the application of actions only and only by means of the latter the application of Inaterials, qnalities (which are connected with the actions) "I ben fith regard to the energy tending towards the realization of a certain frut expressed in the passage he who desires Paradise 19 to sacri fice' the want of some mode how to bring abont the result arises we have to take the set of actions which are mentioned in the sacred text in protimity to the above passage and with regard to which no fruit is mentioned (for if some special fruit ucre men tioned tlie set of actions could no longer be considered subaidiary to some other action), this set of action which stand, itself in need of something ton urds which it might Catribute is to be connected with the above passage as indicating the mode of action (1) For & d fferent argumentat on a th rega d to the same Passage sce J NMV P 100 -Tho practical issue of the dec s om 13 that only the perso concerned v th the I reyajas has to step forwant and not all those enge ved in the d4rzapurnauias: 1 ·( 18 ) That actions only can satisfy the want of tile mode of procedure is a matter of common experience For if with regard to sentences bike " the hand is to cleare by means of the axe the question is asked "how (13 the cleaving performed)?', the proper answer docs not lie in the woru hand although enunciated, but rather in the raising and lowering of the axe the sense being. "he is to cleave by raising and lowering the axe by means of the hand", and thus the hand is connected with the act of cleaving only by means of the raising and lowering as 19 known to every body Prakarana has greater weight than position (sthána) and the following means of proof For this reason the acts like dreng etc. which are enjoined in the passage ho is to play at dico with a Rájanya' are, although they are read in the holy test in proximity to tho abhishechanıya-ceremony and therefore would on the ground of position be subsidiary to the latter, in reality subsidiary to the rájasuya sacrifice on the ground of prakarana By position (sthána) is to bo understood cquality of place It is of two kinds, being either equality of place according to the text (pithasádesya) or equality of place according to the performanco (anushtháng-sádesya) The term "krima" (order of succession ) has the same meaning as sthána (position). Equality of place according to the text again is of two difforent I inds, being either text according to number or elso text accord. proximity Ax examplo of text according to number is offered ly the following passages "he spreads a cako on cleven potsherd's to Indrilgai" and 'bo sprcads a cake on twelvo potsherds to Visvánara With regard to these passages which are found in tho text in the given order the application of the yájya and anarákya mantas (indrini rochani divah etc.) 19 settled according to "tett according to nimlace"e the first roantra is applied to the first sacrificial action, the second mantra to the second action. For if with regard to the mantra read in the first place the question an1909 "to wat purposo docs it serve ?, the retificial action enjoined in the first p1200 inosents itself first as thry both occurs correepon ling nices And so with regard to the secon i mantra also - Tl at things aulidury to a lodification shuch things are enjoinci with rcfer ing to ·( 19 ) enco to snbsidianics of a fund mental form and stand in the middle of two injunctions, belong to this molification is to be concluded from "fext according to proximity Sofi i tlo mse of the ollations called Aminalomu (Tatt. & II 3 I) For as with mgirl to then tha want of something to wluch they may refer aries, the transcendental result consequent on a certain mohfied form of the sacrifice nataralls connects itself as frutt (erith these oblitions), because this modified form readily presents atself (tho modified form of the scrifice which is mentioned in the holy text close by the umana homes 13 tho Lámy eslţi tho originntivo injanc tion of which is contained in tho words "rivadevím sámgralnním mirtaped gromahimab") –If on the other hand (instead of the nimed oblatrons being considered subsidiary to a certain modum fication) an independent fruit were assamed for them (they bring considered to produce a special apurra of their own) their being mentione i in tho sacrcu tort an immediato proximity to somo modfied form would be purposeless. Equality of place nccorling to the performance slioms f that the different details stated with regard to the sacrificial animal refer to the animal sacrificed to Agnisbomin , for the sacrifico of the animal offered to Agnishomau is performed on tho anpavasathya day and on the same day (I e among the description of tho ceremonies to be performed on that day) the details concerning the animal sacrifice aro stated And as now thero aniscs tho want of something towards which these details miglt contnbute tho tran-cendental result produced by the animal sacrifico wluch presenta itself as somcthing to be achieved naturally connects itself us that which is to be realized (hy means of theec detuis) --l'ogie tron (sthána) is of greater weight than samíbhya (namo) l'or thus reason the mantra about punification (sundhadhivam dairy iya Larmane etc ) stunds in subsidiary relation to tho sánnáyya vessel only as it 19 red in proximity to these vessels, and does not on account of the titlo "paurodásikam (t.e referring to the sacrifcial cake, the name of that chapter which trents of the oficring of the sacrificial cake) stand in sub idiary relation to all tho scssels connected with the sacrificial cake I'y name (sımákbyá) are to be understood sords thc mcaning of ·( 20 ) which is found by decomposing them into their clemente (imagikalı Sabulah) --It is of two hinds belonging exher to the language of the Veda or to common language 'An errmplo of the former Liai 19 furnished by the vedic tenn "hotrichanash', from which Tre conclude that the hot stands in subsidiary relation to the dnnking of (the contents of) the cup called chamasa (Tho term "chaması" which has to be derived from thie root chum to rip' and signifies the car froin hich the soma is drunk shows that the soma contained in tho cup is to be drunk log tho hotri, for which creamotinos a more direct rale is not giren) Tlc wor] "Adhraryava" on the other land wluch delongs to common language points out that the addıvarju standa in sube liarr relation to different things (mentional in the Alhvaryava lápdz. XU Tlus us a abort statein-nt of the power of sumiklass Thus to hre shortly explained the six means of proof, direct onuncuation cte, assisted by which injunctions of applicata -as ro bo rs to off r the dorsapúrnam[42-43c7ifice contributing towan's It with the samidlus ctc -atrach the proper application of mul or liary matters. These salsidianet are of two kinds bring either acronplished things or actions. By accompliaksend things wo understan! *pc es (ju) sabttances (drayya), numbers (Aankhya) ele!") Al thcsc harc a Trible purpose onls Sabadiary actions are again of two differrat kinds, Bring either incon lary ( npakarma) or pnmary (,radhipakarma) Threr amr two clase of actions ar also called actors contributing towards the general result of t sacrifice) through an intermediate step (hannisnyora kárala) and ar*sons contnbuting (towards the general preuit) imomlataly or directly (Arsimpakinka) My actions of the furiner kind mo understand actions enjorded with referracr to kom, sulauaren ete whrh lulep 11 swell subsalary lo some othrs action orihua han are L, bration of the nameraint (1a entre lo detsch them from tt linol) oranllrx mith watet ete Tham artır. (1) my brother Ganhan lut why the true that 7) teint lesslad Iwan, ***t te dink. **** twitteration the skree y*** ·(22) which formos onc syntactical wholo with the sentences enjoining subsidiary things (thio prayajı etc), for thuis (injunction of to main nction etc.) causing the execution of the main action with all its subedianes enjoins speediness of the performance which latter expression meads as much as nt aeneo of delas (or more) as there is no special means of proof for delay. Nor must at bo objected that there also 19 no special meins of proof for the ab- Banco of delay For if (the things enjoard in the different injunctions wero to be done) with delay they could not bo dono connectedly (together, sha) and that they aro to be dono connocteilly as understood from the circumstanch of the injunctions referring to the chief action and its sub idarics forming one syntactical whole Jast as we see that in common life two things which aro done with delty (asf, the one thing to-lay tho other to-morrow Hitmo nerer said to be done "together' (or "connect ediy") Tbo obarpee of delas u obtained when a fised onler 19 followed , for ot) crazec thero arise doubts regarding the order of convcution of the differunt actions and the whole performance 19 epailed. Therefore an injunction of performanco enjoras, Pr do purpose of Lringing alout speedinces of the performance of what it enjoins, at the sime timo a fised order wluch order to lo talon as a special attribuite of the things enjoined (if it moro pot taken as a mere attnbute of totho enjoped Lut as an an inpendent thing tlc pragogas 11 i woull lo mpen to tho rey roach of rék salt ala) For the moon "njunction of purse formanco » alto defined as that in inefion wsch troc) m lie order of tle rului laries by "order" (kraina) wenn lerstand a partionlar kind of extenvon or other (extension in applicable to crxxistent things tos ) the relation of (chifferent lan) bingo earlier and later with regard to cach alle for arttling this order of encoreuon (of different action) wlare tit mincí prool, mix derret caancirfion (arale) (art! 2 ) trut{p*fl:) ponu (11.5na ) jrincipal maltri (toukka ) from duty ( Yritti). Il dirittoannist (Srait) * tin lrstan! ang as #17 wou jirport it is to intimats orler of sucr. on It is of Iwulin lo larinetl<tlo gripit « intit stitne temy opilor of s strani on ir thogort of 10!! 1s; suretlin farkıcolant ·( 23 ) ed by order of succession An example of the former kind is tho naaange biving prepired the sedi le is to prepiro the vedi", this paseage merely has tho parjort of intunating an order of sticcession, for the preparation of the yedi is already taught by another passage (The sruti in the above quoted passage is contained in the suffix ktra of křivá-vedam hřitvá vedım karoti The passage contains the statement of the relative order of prepiration of seda and vedı, in the way of anuvida to those other passages which have the purpose of enjoining the preparation of the two mentioned things independent of their relativo order in time) On the other hand the pagenge the first drught belongs to the Vashat larţrı ' has the purpose of enjoining a thing (viz drinking) particularized by a certain order, for it can not bo taken as enjoining order only with reference to the dyinhing because this would involve a break of the unity o,) syntactical construction (The passage must be taken ag curtaining 10- formation of a double nature as there is no other passage enjoining the act of drinking by the vashat karţrı It might now be maintained that it enjoins two altogether different things firstly tho drinking secondly the place of thig act with regird to other acts But as this assumption would involve vákyabheda, it 18 thought more proper to declare that the passage enjoins only one thing particularized by a second one --Cp the analogous case of *somena yajeta') Direct enunciation has greater weight than the other means of proof, because the latter obtain their authority only by means of a direct statement founded on them being con structed For this reason the cup des oted to the advipau 19 offered in the tenth place (among the cups offered during the Jyotishto ma) because there is the direct statement the cup for the Asvi nag is to be offered 13 the tenth although one might think that is to be offered as the tlurl according to the order in wuch the cups aro mentioned in the sacred text (Starting from the aindravayıva gruha we find the ásvinı gruba mentioned in the third place, Tartt. S I 46, VI 4 9, so that according to patha it ought to be offered in the third placo but the direct statement contained in the word "tenth of the passage quoted above is stronger than patha and settles the order of perforina cc –Tho ·(24) principle according to which the order of precedence of the different means of proof is determined in the case of hrama is the same as the one followed up the case of the means of proof assisting vinus og vidh In the present example fi wo might, on the ground of the aśvinz grzla being mentioned in the text an the third place construct an injunction containing a sruti rız. "he is to offer the usvint grain in the third place', the silent presumption being that such an arrangement would not be impossible, pot ag unst arthy, which latter must be satisfied before wo ein pass from putha to śruti But tlus constructed injunction would be met and invalidated by an injunction found ready in the holy text yız. "the cup for the asyının is offered in the tenth place ) -That order of succession wuch 19 settled according to the demakls of the purpose (for which different actions are performed ) 1547 lled order according to the sepse Asf, the relat- Ive order of alle agnihotra-offering and the cooking of rice-grael, to wluch actions the two pissnges "ho is to offer the agnihotr" and "ho is to cook the rice-gruel" refer For ns the ricc gruel serves the purpose of the agnihotra ita choking according to tho demands of this purpose, 19 to be accompliebed first ---Tus order of succession according to the sense 13 stronger than order of succession according to the test For if, the purpose as a means whereby to settlo order of succession being set aside, tho actions were performed according to the order of the text the cooking of the ricc-gruel could merely hato an unscen purpose for if dono after tho oblation it could not serye any v191lle purpose. (But this would run counter to the general principle of never nemming an unseen purposo when a vublo one can be established, lenco the decision) -The order of succe4e1on of sentences which inti mito certain tlunga is called order of succession according to the te it and according to it the order of succession of the things themselves 19 settled For the sentences following upon each other in the text in a certain onler prolumn when leing rend the Idens of the thunge (of which they treat) in the gro onder and decoruing to the orier of the rul is the only oth crum" the things 24 settled --This tert (pátha ) 19 $wprold, text of tho mantras and text of the Brilumana passagens Tuo orier It ·( 25 ) winch 19 settled for the crko offered to Agni and tho cake offered to. Agnfsłowiu by means of the orưer in which the zijjá and anu aya mantras are read in the text is founded upon mıntratext. (The injunctian referring to the agbishomiya cahe is found in the second anuvéla of the Tuttıriya brálimana, while the pas sage enjoining thg ágnesa caho occurs in the third anuraha Trom this it might be concluded thrt at the fullmoon sacrifico the agníshoniya cale is to be offered before the ligneya cako The order however of the mantras accompanying the two offer ings as found in the mantra hánda, establishes tho contrary) Mantra text 13 of greater weight than br bmanı text because thic mantra text is more intimately connected with the actual per formance of the sacrifice than the brabmana text For the latter gives to understand that such and such a tlung 19 19,40 be done, outside of the sacrifica (daring which the brikmy, text is not atself of actual uso) and bay thereby accomplishes its purpose The mantras on the other hand are actually employed at tho time of the performance of the sacrifice tho order of the performance depending on the order in which the single parts of the performance are remombered and as the order of renombranco again depends on the order of the mantras (whose property it is to remind one) the mantra text forms an essential part of the per formance of the sacrifice --The order of succession of the prayájas which is derived from the ordor of the text of certain injunctions (viz ho offers the samıdhs'' he offers tanunapát etc) is based on tho order of the brihmadı tert Tor although the bráhmana passages may be said to have fulfilled their purpose by enjoin ing a certain thing nevertheless in the absence of somo other passage pointing out tho order of succession of the praynjas etc, the grmo bralımana passages are to be accepted as pointing out the order of the success on as well (1)—-By position (athana) is to be understood apresentation presenting one s self (upasthits) for if at tho place of something (19 fi in the example given below at tho place of the stvanija) someti ing else 19 performed (as f1 the ag (1) the cue : ry here takes a d if rens *e** d maiuta 55 35 t appears to ly that the order yf success on of the pruzijas is furaded on t&otra text not b1 mana text, ·( 26 ) nislomiya and anubindhya in the sacrifice called siiraskra) that loentioned something (f 1 tho savapıya ) presents atself first after the thing by which it is regularly preocded (f 1 the aſyidagraham na) has been performed and it 19 therefore proper that it should be performed first. For this reason in the soma sacrifice called sidynskra where the three animal sacrifices viz. the agushomiya, the savaniya and the Sanbandhy, have to be performed togetber (1 O 12 immediate consccation) in the place of the savaniya (i e at that point of the sacrifice where in the fundamental form--the agnishtoma--the savaniya alone is offered) the savanya animal has to be offered first, the two otbers afterwards as in that place after the offering of the ásvina cup the savanfya first presents it self to the mind For to the jyotishfoma (of which the sádyaskra as a modification) belong three animal sacrifices the agniskomiya, tho savann? and the appbandhya. Theso three have different places, the agatshomiga being offered on the uparasatha day the savanya at the time of the pressing of the soma and the knubandhya at the end of the sacrifice Sídyaskra now is the name of a particular somasacrifice which on account of its indefiruteness (1 © on account of no special divinity being mentioned 35th regard to it) is to be considered as a mere modification of the jyotishtoma Therefore the three adımıl sacrifices are established for the sády askra also by the original injunction (which establishes them for the prakriti form 1 e the aguishfoma and which has to be trans ferred to the different vzkritis also) That there they have to be performed together (not on different davs) is seen from the direct statement "he offers the animals together This common sacrifice of the three animals has to be performed at the place of the savanıya (i e at that potot of the sacrifice where in the case of the agnightoma the savazıya alone is offered) since that place is near to the principal sacrificial action (of all somasacrifices viz the pressing of the sona) and since the fault of some of the apimal sacri6ces being removed from their proper places is the same (on whatever day they may be performed together) For if tre tåree sacrifos are performed at the place of the saramura only the agarshorisa and the anubaudbya are removed frem their proper places while in the case of the three sacrifices being performed ·( 27 ) either on the day of the å gnísbomíya or on tho dny of tho knubandhya all three are remos ed from their proper places (for if they are performed on the day of the agníshomíra paša the latter itself can not be said to liaso its proper placo as it thereby is removed from the pressing of the soma proximity to which becomes indispensable as soon ag the injunction of all the three sacrifices having to bo performed together is observed, the samo reasoning if applied to the ánabandhya-pasu shows that the anubandhya day is not the proper ono) (1) As we now read in the description of the fundamental form (of the sádyaskra i the Jyotishțoma) Whaving done the aśvina cup and having tied round tbo sacrificent post with a thrice-twisted string he leads on the savanlyn pasu" and thereby see that the sacrifice of the savaniya pašu is enjoined after the tabing of tho áśvıza cup, tho savanıya prosents itself to the mind also in the sádyaskra immediately after le taking of the assina cup and thus, according to position (stna) it is proper that it should be performed first The two other animal sacrifices have to be performed after the savaniya in the manner explained (viz. in the first páda of Adhy V of the Olímámsa, where the commentators state that the agnishorniya has to precede the knubandhya) -By order founded on the principal matter (muhbya) we understand the order of the subsidiary matters belonging to sono performance in as far as it is settled by the order of the principal matters Tor in whatever order the principat matters are performed in the samo order the subsidiary matters belonging to them are performed, since in this manner all subsidiary matters are distant from the principal matters in the same degree. If on the contrary the subsidiary matters were performed in an inverso order (compared with the order of the principal matters) the consequence vould be that some subsidiary matters would be () Fur file oro che dengthy and emportant deFUAR DD here to the 23 - patikramasamys see the commentnry on the Arthasangraha 10 the lithographed Benares edition (It is to be remarked that the text of the mula of the passage 19 very la correct in the lithographed editione piece of the comme itery haning got mixed op with it) -In tbe Jaim Ñ B V the pradhi nasomapratyásatti is the only and quite sofie mont-repson for the three animals beng cruice l on the satya day-ID Qolsticker's edition of S N MY P 124 l. s read SHAFT påg ·( 28 ) as near as possible to their principal matters and others' again as far away as possible, and this could of course bo improper, as it would interfere with the connectedness of actions intunated by the injunction of performance Therefore the order of succession of the principal things determines the order of the subsidies as well Thus fi a part of the (gliee which is the) remainder of the pra ykjag 13 at first poured over the oblation to Agni and after that another portion over the sour milk offered to Indra because the sa crifice to Agni precedes in time the sacnfice to Indra In this manner the two acts of pouring ghee are separated from the principal actions to which they belong (viz the offering of the two oblations) in the same manner viz by one intervening act (1 pouring of gheo on the ágneya oblation 2 pouring of ghee on the aindra oblaton 3 offering of the ágneya 4 offering of the wodra), wlule in the 140 of the reverse order being alopted for the pouring of ghee the pouring of ghee on the ágneya and the offering of the ágnesa would follow on each other immediately and on the other hand the pouring of ghee on the aindra oblation and the offering of the aindra oblation would be sepirnted from cach other by two intervening acts (viz the pouring of ghee on the signeya and tho offering of the ágneya), and this 19 already remarked would bo improper Order founded on the principal matter is werker than order according to the text (pathukrama), for the former determines the order (of the sacrificial acts) in a retarded manner only bocauso it depends on the determination of the order of the principal actions which determination itself depends on some other means of proof Order according to the test on the otber band us of n different kind as it merely depends on the order of the text as it is found in the Veda, which latter order is independent of anything else, it is therefore of greater weight-On the other hand at is of greater authority than oriler founded on procedure (prayſittı), for in the case of order founded on proceduro inny sul stdiary matters are distant from the principal matter w tle they are near to it in the case of mukhra hrama (about pravitti krama seo further on) If in the c150 of several principal matters (or actions) being performed togt iher and the subsidiary actions connected with ·. ( 30 ) to procedure It 13 of less weight than order of succession founded on direct statement etc-Herewith we have given a short account of injunction of performance by defining the six different hinds of order of succession By injunction of claim or qualification (adhikararıdkı) we up derstand that kind of injunction which intimates the owner bip with regard to come result which is brought about by some action By "ownership to understand the position of one who enjoys the result. To this class of injunctions belongs f? the passage abo who is desirous of paradise is to sacrifice", which pagsago while at enjoins the sacrifice with regard to paradise wtimates the stato of enjoyment of the result consequent on the sacrificial action by him who is desirous of paradise ---Another example is the passage "he whose houses Agni sboald burn down after he has constructed the holy fires is to offer to the merciful Agnu a cake on eight potsherds." his passage enjoining a certain sacrificial action on the occasion of a conflagration etc. intimates the ownership of him who acts on the mentioned occasion path regard to a result which consists in averting a calamty and which 28 produced by the sacrificial action -—In the same way the passage he is daily to perform the sandhya" intimates the ownership of him who leads a pure life, observing the proper tires for all his duties with regard to a fruit vız the avoidance of disaster which ensaes on the proper performance of tho sandhyá. This kind of ownership with regard to some result belongs to him only who is distingu shed by the necearry qualifica tion (adhikara) By qualification we understand that which, in the passages containing injunctions 15 mentioned as a dig. tinguishing attribute of the person whom the fajtoction con coms) This is, in the case of those sacrifices which are performed for the fulfillment of a certain wish tho wish for tho particular result in the case of the sacrificey performed on a special occasion the ascertainment of the occasion, in the caso of acts of permanent obligation as f 1 tle performance of the san dby& the circumstance of the man leading a pure life and observing the proper times for all his duties For this reason too the passage "a hing who 13 desirous of the kingship of the heavenly world ·( 31 ) is to perform the rájasly 7-eacrifice notwithstanding its enjoining (tho rijasuya) with a view to the hingship of the hervenly world does not intimate that the enjoyment of tho result will be obtained by any one who desires the hingship of the heavenly world but only by him who being at the same time a king is desirous of the kingglip of the heavenly world, for the passage contains a clear statement of the kingly dignity being a necessary attribute of the qualified person-Sometimes 1 necessary attributo of the qualified person is to be understood although it may not be directly stated as an attribute of the person This is the casc f 1 with rogard to the knowledge dependent on the injunction enforcing the study of tho Veda (This knowledge is a necessary qualıfication for any one who wishes to perform sacrifices, ) since all tho injunctions of sacrifices as they require a knowledge of the raatters (used in the sacrifice) are given for those only who have acquired a knowledge of these matters in consequence of comply ing with the injunction inculcating the study of the Veda In tho kame manner the quality of being provided with the sacred fire.com which quality is obtained by the first construction of the fires—15 a necessary qualification for all sacrificul acts which are to be effected by means of the holy fires, for as all these sacrifices can not be performed without the fires the injunctions prescribing them can be given for thoso only who by the construction of tho fires huc acquired the attribute of being owners of the sacred fires In the same manner capability (to perform the duty is an understood qualification), for the injunction applies only to those who are capable (by bodily strength and health, mental power etc) to carry it out, according to the principle expressed in the words "power (of understauding on the part of the herrer) con operates with the verbs expressing a certain «cnse" (the verbs al though poseessing a certain sense base no effect on a peraon not able to understand it )-Herewith wo close the discussion of that part of the Veda which is denoted by the name Injunction Blantms serve to recall to memory the matters connected with the sacrificial performance By this their property of recalling to tocmory the matters mentioned they have a purpo e and it is not to be supposed that their enunciation merely tends to produco ·some unseen result as it would be improfcr to assume thereis in unseen result while 1 yısal lo result (in this case the circumstance of the performer of the sacrifice being.reminded of certun things) esists Nor can it be maintained that the recitation of the mantras 15 purposeless Lectuse the visible end of reminding one of certain things can be obtained by other means also (as f 1 by the bribmaar passages of the Veda which would point out the devinities etc of the sacrifice even without being combined with the mantra passages ), for (the exclusive use of the mantras for the purpose) is founded on an injunction of a necessary arringement (nizama vidhi) according to which the mentioned matters aro to Le recalled to memory by means of the mantras only (not by any other means) By an injunction of necessary arrangement is to bo understood'un injunction which, in the case of one particulir 10stra ment being establisheul (by some other metns of proof) with regard to an action such can be performed by various tastraments, estab Lishes the use of some other instrument which is not yet estable2- cd (by other means of proof) As it 29 sard An injunction tahes place when something is absolutely non established, an injunction of necessary arrangement when one alternatre is already establishcd when both alternatives aro already establislıcd, (tha injunction required) is called limitation (parıcam ly) The sense of this passage 13 as follows That kind of injunction which establishics something not established by any other means of proof is called an anjunction of something now (apurya yıdhı) (or simily injunction as in the quoted słohn) Such an injunction 19 contained fi in tho rassige ho wlo is desirous of paradise is to sacrifico", for at enjoias a sacrifice for the purpose of obtaining para 1180 licki 19 not established by any other means of proof That kind of injunction winch establish something that is partially (1 on certain an bjunction of necegenry nrthe passage le 19 to beat tho ricc-gralnis 215 pa en geen boom 1 to cetal, lısh something partially non-establisl el, ne answer in the following maduer Te passage uoes not trimed that the deadigar ricrgrains i us the effect of clearing ti em froin tilus, (for a sucul passagt 1961matiu, thus would lo alto.ctuer unterssary) 1 LILIS unum ·( 33 ) is that circumstance is well known from positive and negative in. stqaces (it being a matter of common observation that the rice grains if beaten are freed from their husks wlulo the lushe remain attached to the grains when the latter are not beaten) But tho passage bas the purpose of a nigama whereby is to bo understood the supplying of g part (hitherto) non established For as tho freeing of the grains from the huşhs can be effected by moro tlan onc means, one might leave aside the beating and begin to make use of some other meaus (f 1 of tlic finger nails) for this case now the beating being non establislied the above quoted injunction effects the supplying of the non-established part, vız the injunc tion of tho beating Thus in a so-called injunction of mıyama tho purport of the sentence is a necessary arrangement which con sists in a non-established part being supplied And tỏis (in the quoted example) means as much as the injunction of the partially non established beating of the rice grains That kind of injunction which has the purpose of excluding one of two alternatives both of which are established by some other means is called in junction of limitation (parısamhhyá vidhi) As f i the passago "five animals from among the animals having fiso nails may be eaten (are lawful for food) This passage L119 not the purpose of establishing the eating of animals having five nails (is therefore not an apurva vıdlı) as their being used for food is already establ shed (without any special rule) by the natural appetite of man Mor bas at the purpose of a necessary arrangement, as the eating of animals I aving five nails and the eating of animals not having five mails 19 established simultaneously (the two not excluding each other) and it can therefore not be said that the enting of animals having five nails 19 pretrally non-established For these reasons the purpose of the passage must be to exclude the eating of ani mals not having five nails and it therefore 19 on injunction of limi tation Inginctions of this kind ure of two different kinds the limitation being either directly stated (srauta) or implied (lákshr nika) An example of the former kind is afforded by the paesago 'for there only they sing for here the (directly enunciated) word only intimates the exclus on of all stotras except tho jaramána An examų le of im; lied limitation 15 afforded by tho mentioned ·(34) passago "fire animals having five nails may be enten", for this passage does not contain any word, which directly expresses the exclusion of other animals For this reason merely implied limitatrou must be admitted to be affected with three different imperfec tions These are firstly, setting aside of what is directly mentioned (in favour of something implied only), secondly a sumption of something which is not directly stated and thirdly rejection of something already establshed (by other means) As is card za tho floka on account of setting aside the matter directly stated and assaming a matter not directly stated and rejecting something established limitation is affected with three rices." (In the quoted passago the details of the three shortcomings are as follows). The thing directly stated which to be act aside is the cating of animals with five nails. The matter not directly stated which is to be assumed 13 the exclusion of the cating of animals not having five nails And the matter already established which is rejected us the eating of animals not having fise nails (tho means by which it 18 established being maos natural appetite) Two of theso threo imperfections fro merely in the words whilo the rejection of something established lice in the matter itself (Finally it must be remarked that) Those mantras which do not possess the power of reminding one of the things connected with tha sacrificial performano mast, since no other alternativo us left be assumed to contribute towards the unseen result by the moro circumstance of their being uttered and they are therefore pot purposeless "Names" (as forming one of the constitaent parts of the 1 cda ) bare a purpose by their defining (or limiting) the matter enjoined of the word 'adbhardA" in the passage "howbo is derrops of cattle 14 to sacrifice with the add (Le 13 to perlorm the sonifico called odbhid," In this passage the word 'adbhid" u the Dimo of a kcrifice and eff.cts the limitation of the matter (the racrifice) enjoined. Thu is to be understool as follow. The paiesgo ly pointing out a certain result enjo ns a sacrifice not ctablished ().exbere As it does not enjoin ustifices in generalſ that it does not do this is born by the fact of a special result bring mention od) it must Ext assumed to enjoin a special atenice II POT the ·foro preferable to take adblid as the name of a certain sacnfice) supposed to espress merci, a secondary matter (An instrnment) it any other p7481-that the pisugo enjoins & scnficial action distinguished by a certain secondary matter, so that the sense Tould be he is to realizo cattle by means of a 830115ce distingdistingaished by somo secondary matter the scumpi on of posses But in all snch injunctions of sacrifices Bive indication his to be made, as already explained (It 13 there ( 35 ) question arises what special sacrfice is meant, we learn from the word "udbhid" that the sacrifice called udbhid is intended. Ud. ubidá taken as a name fits into the sentence by means of the relation of inhering in the same abode or coordination (sámánádhikarqoya), the sense of the whole passage being he is to realize cattle by means of udbhid the sacrifice" (in which sentence the two words "udbhida" and "yágena" are coordinate) --That certain words found in the Veda havo to be considered as names appears from one or the other of four reasons 1 from the danger of possessivo indication 2 from the danger of split of the sentence 3 on account of another scripturil passago declaring it 4 on account of the comparison with it (for the details of which reasons see the following) In the passage already quoted viz "he who is desirous of cattlo is to acrifice with the adbhid" the word "adbhidá' must bo as- Bumed to be the name of a sacrifice on account of the danger of possessive indication This appears from the following reasoning (If udblad did not denoto a particular sacrifice, the only other alternative would be to assume that it denotes a certain instrument lsy means of which the sacrifico is performed, on explanation bich might appear to be founded on the etymology of the word -But then the following difficulties present themselves) in the first placa it is not proper to suppose that the passage contains the injunction of tho sacrifice with a view to the result and at the same time the injunction of some secondary matter (an instrument) with a view to the sacrifico, for this assumption would inrolio a split of thio sentrace (two different matters being enjoined in one sentence) In the second placo (if somebody should propose an other explanation freo from the mentioned defect) if the word "udbhıda 79 modld have to be said as the sacrifice itself dished by the uduhud 29 not established by ·( 36 ) In the passage he tho 13 deeirous of cattle is to sacrifice mith the chitrá' chitrá is to be taken adenoting a certain sacrifice le cause not doing « would entail a spit of the sentence for at would not be legitimate to assume that the pasage enjoms & sacrifice distinguished by some secondary matter (on which assumption the sense would be he is to realize cattle by tenns of a sacrifico connected with some secondary matter called chitrí), for the secondary matter is already enjoined by another passage--yız the one which runs 'sour milk, koner, milk, ghee grain water, rice all this mixed is offered to Prajapıtı --and it is therefore impossible to consider the above passage as enjoining a sacrifice datinguisheil by the secondary matter (for the consequence of the latter assumptron would be that the sacondary matter 19 enjoined twice) And again if we assumed that the passage enjoins at the same time tho connection of the fruit with the sacrifice and the connetion of the secondary matter with the sacrifice, the consequence would be a split of the sentence for these reasons the word "chitra" us to be considered as the name of a sacrifice and if we thus explain the passage as meaning "ho us to realize cattle by means of the chitrasacrifico" no split of the sentence takes place as the word chitra then fits into the sentence in the way of grammatical coordination The name "chitrá" for the oblation in question is uute proper as ut consists of various substances, In the message he offers the agnihotra' the word ' agaihotra" must be taken as the name of a sacrifice on account of (another) scriptural passage declaring or establishing that viz. the accondary matter belonging to the sacrifice. But somebody might ask--why should the passage not contain the injunction of a secondary matter?--Je reply that this cannot be admitted For if you should assume that the word agiholna us a compound the first part of wuchs has the sense of a locative so that it would mean that sacrifico in which an oblation is made into the fire and that therefore the passage enjoins the fire is a secondary matter vi as the place of the oblation we point out tlut such an injunction would be treless becauso tir tíre as te place of thio oblation is already earlisded by anotics partage viz. "when hr offers the ol lalon in the baraniya"- on the other hind you say that the compound us to be explained by 71 ·( 37 ) means of a dative viz tlie sacrifice in which an oblation is made to Agoi so that the passage would enjoin the divinity Agai as a secondury matter we reply that this too 19 inadmissible because the di Finity of the sacrificens already established by another passage To the question what that passage is different answers are given Some maintain that it is the following one that he offers an oblation in the evening to Agni and Prajápatı' Others say that Agni as the divinity of the oblation is established by the mantra "Agni is light light 19 Agni, graha But-It might be remarked--- Agni is established by the mantra text he is refuted by Pra Jápati (1 e to be set aside in fivour of Prajípatı) as the divinity of the sacrifice according to the rale that a mantra hus less power (to establish the divinity of a sacrifice) than a dative (such as in the for mer of the two passages quoted above establishes Prajapatı) As it is said a divinity is established either by a taddbıtı formation or by a dative or by a mantra the power of these three means of proof decreasing according to the order in which they are mentioned. To thus we reply thrt the case lies differently The passige that in the evening he offers an oblation to Agni and Prajapatı' does not merely enjoin Prajapatı but makes an additional statoment about Agne who is already established by the mantra ( Agni 19 light etc) and enjoins in addition to him Prajapati thus Pra Jápatı not being enjoined alone tho passage docs not refute Agui --Nor can it bo sud that the passage contains an injunction of two divinities combined (instead of containing an apuvada with re gard to one and an injunction of the other) For the explanation according to which the passage enjoins Prıyípatı only while at merely contuns an additional statement referring to Agni already established by another passage is easier and more natural than tho other one according to which it enjoins two divinities combined -To retarn to the general matter and to givo another example of námadheyatvam being proved by tatprahbyásástra) In the samno manner the pieces of firewood called samudh and other things are established as the divinities of the pray ája-oblations by means of the maatras tle sandhs may partahe of the butter etc and therefore the yords 'armidh etc which occur in the injunctions he sacrifices the samidb etc are to be taken as nimcs of certain ·way (but ( 38 ) sacrifices (not as denoting secondary maſters) on accoufit of another scriptural passage declaratory of it. In the passage "he is to sacrifice attacking with the syena 'te word ayena 19 to be talen as the nume of a sacrifice (and not as denoting the material of the sacrifice) on account of the compa rison with it (on account of the comparison of the sacrificial act with a falcon, which comparison 18 contained in an arthavada pas sage) as this comparison can not take place in any other on the asgumption of dyena deboting a certain sacrifice) This appears from the following reasoning Whatever is enjoined (in an injuaction) is glorified (in the corresponding arthavada-passage) If now the injunction was meant to enjoin the falcon (as the material of the sacrifice), the arthaváda-pasgages would have to contain a praxe of the falcon But the arthayada passage for as the falcon gwooping down seizos his prey thus he (the sacrificer) swooping donn seizes his hating enemy can not be used as a praise of the falcon as it clearly effects the prange of something else by means of comparing it to a falcon Nor can the falcon be praised by its being compared to itself, as in each comparison the quality of being that to which something is compared and the quality of being that which is compared to something reside in different tlungs- If on the contrary tho passage enjoins a sacrifice named syena then the arthavada passage is able to effect the praise of the sacrifice by comparing it to a falcon Thus the word sy ena must be taken as denoting a sacrifice on account of the 'comparison with it. (In addition to these four detormining rensons which oblige us to explain certain words as dames of sacrifices ) Some assume 2 fifth determining reason of this kind viz the greater weight of the secondary matter as taught in the origlaatıre injunction (utpattı) As an example of this they quote the passage he is to sacrifice with the virsvadeva and declare that the word 'Trişvadova 13 to be taken as the name of a sacrifice and is not meant to enjoin the Vasye-devas as the divinities of the sacrifice on account of the greater weight of the divinities Agni etc., which are already enjoined by the originative injunctions referring to this sacrifica (which are coutained in the passage 'ágoeyam ashtalapálam air- ·(39) rapatı, anmyam claram etc ) ----But in reality (st is unneccesary to dramo this fifth determifung reason) as the circumetanco of' raisvadera' being a namo already follons from the third of the four reasons detailed abort For Mith regard to the sacrifice under considertion there is found a statement, in the shrpe of an artharáda which establishes the Vißvedevas 13 2 secondary matter, viz that all the gods (visvedevas) sacrificed together that is the visiedera-quality of the rusradera." (It therefore appears that tho passage quoted above has not the purpose of pointing out the Visvcdevas as the divinity of the acrifice and consequently the word Hvaiſvadesa is to be taken as a name) By prohibition (nishedha) we understand sentences turning off man (from some action), for the pnrpose of sentences of prohibition lies erclusively in their effecting (man s) turning away from actions which would be the cause of some disadvantage The details are as follows In the same manner as an injunction conveying an instigation in order to give effect to its instigatory power intimates that the thing enjoined f i the sacrifice is tbo instrument for obtaining some desired result and thereby insti gates the person towards it, in the same manner 2 prolubitory paseage & fi 'he 19 not to eat kalauja' conveying the dea of turning off (from some action) in order to give effect to its power of turning off intimates that the thing prohibited as f the eating of balai ja is the instrument of bringing abont some bighly undesirable resalt and thereby turns man off from it If it is now asked how a prohibitory sentence conveys the idea of turning off from something, we answer as follows The sense of the word "not' 19 not connected with the sense of the root of the verb in the prohibitory passage), for although the two words stand in immediate proximity the sense of the root presents itself as standing in subordinate relation to the actual creative energy (árthi bhávaná) which 13 expressed by the suffix (of words like bhahshayet) For something which presents itself as standing in subordinate relation to Otherwise one thing can not be connected with something else in the sentence bring the king s man' (lit the ling mav, rájapurusha) the bing himself would enter into relation with the action (while in reality the king only stands in relation to his servant, the ·latter in lng turn being the object of the action expressed by "bring") Therefore the sense of the word 'not 'stands in rela tion to the senso of the suffis only and here again not to the ártb: blavaná which is expreased by that elemento(of the suffix) wluch denotes the ser for the arthu bháraná presents itself as standing in subordinate relation to the castigation expressed by that element which denotes the optative—but to the verbal bhárana denoted by the optatıre element of the saffix, the verbal bhávaða occupying the cbref position of all Thus tho nature of the word 'pot' is to intimate the thing opposite to the thing with wbich it (the word "pot ) 19 logically connected As in the sentence "the jar 13 not' the word 'not standing in connexion with the word as 'intimates the non existence of the jar wluich is the opposite to the jur s exist ence, in the same way here (in prohibitory passages) the word not" standing in connexion with the optative exclasıvely antı mates the tarning off (from some action) which is the opposite to an instigation towards what is espressed by the optative For as on hearing an injunctive sentence a person has the idea that ons (the speaker) instigates me , a person on hearing a prolubitory seztence bas the conception of a turning offse of an energy tending to produce in lum (the hearer) a cessation of activity, which idea may be expressed in the sentence 'be is turning mo off There fore in the case of a prohibitory senterice the exclusive sense of the passage is a turning off Where there 18 however an obstacle in the way of the word "not being connected with what is expressed by the Terbal saf fir it is connected exclusively with wliat is expressed by the root atself Such obstacles are of two kinds I the beginning with tho phrase bis vowed observances are as follows and 2 the contın gent probability of a vikalpa (option) An example of the former bind is fi found in the following passage' be 18 not to look at the rising Sun as this Sentence 19 Tead after a commencement bas been made with the words hus yoved observances are as follows For this reason a pary adása (not a pratishedha ) 13 to be assumed here (1) For as the word (1) In the case of not be ng banccted r th the try the rntence is called pratishedha wh le 14 13 termed * paryudása of the Rok Leat res a címis or the ·"rate" (raw or rouerl'obierane ) Inn* this seltleil nicaning of ething which is to be done, the clauses his son el observancy's ain as follows" lugina the frameration of the rourel ol sırrances of the Snataka ns tlings to be done. If not the question ansers hat are the things to be done?', seuteneca like "he is not to lusk at tho rising sun" must be taken as intun ting something to le dune. Otherwise tha syntactical unity of the further and latter atences would bo destroyed. Thus tho sense of tho rerlat enſe fir is not to be considered as connectre with tho sent of the moni "bot", as in that casa tho prssage could not be understood as cr. preesing a thing to be donn. For a "not" of thint koud (I., a "not" cunacctol nith the sense of the serial sutlıs) would cypress only A tuming array (froin forno action) wlich is the contrary of the instigation conseguit ly an injunction ; and sued n turning an ay does not express somethung to bo done. Therefore in the nonteuco "he is not to look at the rising snu" the worl" 101* cipresses by indication (Pakshank) the voit of not-looking which is tho Pasite of that is expressed by the root (103 Shalicta), for not-looking may ise taken as something in be done So that the hole arntence lizs to be explainel as follona "l10 14 to effect (blaivnyct) by means of the resolution of not-looking which (resolution) las for its olyrct the sun. And if it is asked what 19 dio to effect thicroby?" tho destruction of cul which is intimatel by the cornplementary Sentenco "from no inuch sin ho becomes separatoil" connects itself (with the bhávaná) as the thing to be cffccteel And in thug mannar tho syntacticinity of từc former and the latter sentences (whitch was spoken of above) is establislied - Nor must liero to objection bo raised that there is no reason for the resolution of tal-looking only being connected with the bhris aná na thero oro different other things nhich arc opposito to the sense of the root; for these different other things aro not thunge (or "tho tlungs") to be donc and cin therefore in the case under consideration not le connected with tho blávaní (1) dhaltarthat in wlueh cards the "Da" might be replacod by the "." of a compound worlasartment (1) the conmentary on thu passa o tuns allow Bat as many things might be dme e sutrary to the Iwking wilt is tho cuase ul the root how f15 that with regard G ·(42) The scend (hind of obstaclo to the negative particle being connected with the serb) applies to pasenges as the following one'ho is to say jo gyimahe at (the biginning of) all you ás not at the muyajas 1 or lere too we must assume 2 p ohibition of the 1 uud called parruiisa as otherwise there would be the probability of an option (optional procedure, vikalpa) The rcason for the 19 as follows If in the quoted passage the verbal suffix were connected with what is expressed by the pirticle not, the mantra 'ye yajárnahe wonld be prolibited in the case of the inuynjas, the sense being at the anuyajas lie is not to say ye yyámahe But a prohibition (pratishedha) must be preceded by an establishment (by sonio mein, or other, of what is prohibited) as only a matter previously establıshed can be prohibited This establishment can only be found in the scriptur al passage he is to say ye yy maho at the yágyás (for there is no other means by which the envployment of this mantra could be est iblished) But if something prevlously established by a scriptural presage 18 prolubited, (by 11- other scriptural pagsige) only option (vıkalp?) can take place and not completo sublation (badha) (of the former passage by the later) because the scriptui al passage on which it (ie the employment of tre mintrn) buses 13 pot capable of complete sablntion ly means of another scripturul mesage as this is the case with pag- Blon forming the base of the establishment (of somo act - Passion may instigato a man to the murder of a Brihmanı wbich latter act is therefore sud to be established by presion , loro lowever scriptural passages like "a brahmana is not to be killed' step in to the quotel passage the resolanos of not look ag alone is accepte as capable of beng the instrumeat of tho bharank ? -The a swer to this object on ja: Although a ſerent other th nga as fi covering the eyes with a clotl mo ght be cona dered as being the orposts of the looking *b ch is the sense of the rool scrertheless she ren enre not conveying the dea of any part calar ene y of the boily or of speech wh le at the same tos dental car ty is not proh b ted there is lelt only a part calut mental energy 2. the rcsolut on of n t look og (on the instrument of llig bhavant) Tbo reason for th s i1g ren n the clause of the text for these etc Because tl eso d florent other th ngs As ft. croring thee uw the cloth can cot bo meant as that wh ch is to be done, Odly someth nge se orpos te to the looking wh ch the sense of the root and extend ing to all act ons in Ett bero bactet * f the th47304 For the TEARO the resotata oft lonk wh ch is op po to tato save of the root it fit to la confected #th the thin 13(is the resolution) exteods to all actio :

·and by their superior anthority completels sublate tho clictates of 1235100 On the otlier'lıund ono scripturul paasigo can not completely sublate another as id has no claims to saperior nathority) - Nor must it be objected that as the general scripturul pasay, the oblation 13 modo into the aluvanij 2-fire" 19 sabinted by tho special passage “how to make the oblation on the foot print , in thio Same may the passigo "not at the inuyajıs' sublates tho precoding passage "le says ye yramahe at the yájy is', for only such scriptural rassages as nro independent of ench other stand 10 tho relation of that which is sublated and that which sublates For the quoted passigo about tho loma to bo made on the footprint docs not, in order to enjoin its purport, stand in need of tho pagsago nbout the thavaníyn and is therefore independent But in the caso under consideration the profubitory passago (nn annyijcahu) stand?, 10 order that the thing to be prohibited muy be established, in need of the preceding passage "Lo us to say tho yo yujimalo at tho y yyas' and is therefore not independent For this reason in the case of a thing enjoined by ono scriptural prasage being probibited by another only option (valpr) is possible (and not completo sublation of one rule by another) But to reumc option is not proper, because its consequence is the partial non authontativeness of scriptural passages For of the ge-yyjámahe 13 employ. cd with the annyájus tho unthoritativeness of the cause "not with tho anuyaj is' is not upheld, in the same way 18 tho authoritatnicness of the passige enjoining the use of barley for tho sacrifice is not upheld when tlo sacrifice is performed with rice Moreover the rssumption of vikalpa would involve the resumption of doublo unscen result as the injunction as well as the prohibition are for the benefit of min (purusłártha ---The cmployment or non employment of tho ze saj male do not contribute anything towards the ssirupa of the sacrifice, are not hritvartha, an adrishta has therefore to be assumed 29 the result of each) For thego reasons the pas ago under consideration can not bo espluned as contrining a pratishedla (where 'not negatives tho veib) but yo must consider n'as connected with the word murájas” und take the passage as a paryud 197 So that the proper underetand. 2117 of the sunse of the passigo 14 as follows'le 19 to use tho ·( 44 ) muntra ye yajimahe with thio y figs ce oilier thinn anm-ajas", na tho particle "na" conveys by indication the notion of (thou jijság) wluch nro different from the nnuyJ74* And thus option has not to be almittel And this sentence (1 e tho'rcntcnct constructed out of tho torus ni anuyajeelu uz "he is to 1190 tho ye-yuje maho with the guy is other thin anii ajus") dwg not enjoin thic t130 of the so jaj imale as the latter is already established by the preceding cluse, viz 'he is to use the re-ajáinale with the saj As', but merely enjoing with refirence to (as an antishda to) tho Jc-sajámabo alrcady establislied by a genemi text ats (the yejyámahe's) belonging to those yájy as which are other than anuyájas So that the senso of the sentence is the JOAJ milic which is uttered with the yájyás is to be uttered with thiago only which are other than anugájas" But-it miglit ko oljected-1ccording to tho aboro cxplanation a paryndasa probibition wonld not i'o uitfèrent trom a so-cailca upasamti-úra wioso burport is to restrict to some particular case something establıslıca by n scriptural passago of general application. To this wo reply that it is not so For an upasamhara has the purport of restricting to that only (i e to that which is mentioned in the upasamlár pasengo), as f the fourfold division (of the sacrificul cake) which is es tablished by the general text "he 19 to dn do tho chlo apto fonr rarts 19 restricted to the egnega purod isa czclnsively by the special toxt "he is to divide the hgneya purodası zoto four parts yudísı on tho other hand has the purport of restricting something generally establishod exclusively to what is different from the apecul thing (mentioned in the paryadása ) Thus it appears that paryad 151 and upasamhara are different. Sometimes ny other possibility being left a simple petishedka has to be accepted although thereby the probability of a vilalpa arises Thus f 1 although from the probibition of the taking of the shod 131n-cup wluch (prohubition) is established by the passage "at the atırátra le 19 not to take the shodaſın-cup the probability of a vikalpa arises (1 e the optional tahing or not taking of the shodlaśın cup at the atirátra), nevertheless the passage an not be taken as n paryudası ( whereby option would be precluded) because this 13 impossible For the following reasons If the word not were connected AMT ·( 45 ) with the worl "tho shodl sin cup", the sense of tło possigo would ve'nt the atırıtra he is to trho tho cup, other than the shod Sin", but such an interpretatiofi is impossible as it would lo in opou conflict with the cypress injunction cont uned in tho other pissign *at the atirntra lie is to take the shod tſin If on the other hand the word "not were connected with the ntiratrn the sense of tho passago would be "ho is to take the shoulwin at the sacrifices othor thin thio atirátra 'and this explanation ng un is impossible as it would be in conflict with the injunction of thc slodwin (for thio atiruter) For these rerons, no other posazbility being left, the prise page can only be explained as a prohibition of the taking of tho shod ısın-cup which is established by another scriptural page2gº Anel to the explontion it must not be objected that it involves 1 vikalpa because a vibzipi too is to be achnowledged (under cortun circurustances) The following difference (between tho soveral cases where a pratishedha has to be achnowledged) 19 however to be noted In the case of a prutishedhn of one thing arising from vikalna (in the caso of one thing established by some scriptural prsuage being prohibited by somo other scriptuml passago enjoining the contrary) the thing prohibited is not the cause of any disadvantago (anurtha) because in that case the injunction 19 well as tho prohibition aro merely for the sacrifices sahe (hratx artha, not purushartha.—In the example given above the taking as well 19 tho not taking of the shodasın are hatvartha, contribute to the outward form of the sacrifice) On the other hand in those cases where there 19 no vhalpr and the establishment (of wlint is sub sequently prolubited by a scripturul pissige) bases on the natural passion of man only and the prolibition is for the sake of min, there the thing prohibited 18 the cause of disadvantage as f i tho citing of kalauja which is prohibited by the passage 'ho is not to ent haladjn', for here only the prohibition of eating is for tho ako of man-Nor 18 it to be objected that in the same way 7 vikalpa would result from the prolibition of things cstablished by scrir tare as giving muling offerings etc which prohibition 19 contained in the presige the man tilio has undergone iuitution is not to give, not to make offerings etc for in tlus case although the prolubition of giving offering etc winel thugs are of their olyo ·(4G) halare for tho mirroso of nian is not für ile parpo o of man tho forlud Jen thing is the cinco of disailu antago to inan. The reason of this is that the prolubition of these tings Lcing for the purpo40 of tho sneriſicc tling (1 c giving, offering ctc of donr bis the duh. sluta) would destroy the power of the sacrifice. An anriogous caso is presented by the prolution of approrching one's wife nt tbc proper senson (approaclung one's wife at the site is generally enjoined bat woull in spite of thizi be a causa of disailmantage lo the dihaluta lieciuse it would destroy the efficacy of tho sacrifice). (The result of which is that in the two list mentioned casog tlcro 19 no opening for vikali) Sentences who purport is either praiso (glorification) or blamo are called artharida. Such aentences effect a matter with a purporc by indiention (Ich sluá, the sentences tulen hy thenisclvcs not being nlilo to effect any purpose) For the artharada-sentences, there being no murpose in their conreyang merely their on sens by indication convey prise or Lame of matters to bo enjoined or prolibited, 18 they would be open to the reproach of purpro«lessness of their only oluject sera (to consey) their own sense (This Intter stateinent 19 bnged on thioestr I 2 1) 'on account of the whole ) veda referring to nctions" (if the nrthrida nssages were taken is merely intimating their own sense without loing connected with the pianges expressivo of injunctions and probibitions they would be purposeless as tlio whole Vedi nvowedly refers to achione thugs to be done The arthovídas are therefore to he tahen 13 containing pruse or blame of the actions enjoined or prohibited in the vidhi and nihedhi passages) Nor 18 it possible to assume purposelpasness of the artb váda pganges) as the intter 18 rendered impossible by the artlashdns being comprised in the injunction of stu ly contained in the passage 'svidlynyo yo- 1 pleinents of yd), pasangre complements of nislcdha pas. are Tlws the 12350r za "ha.inddeel ys the pienet sivut etc --which fuims a complement of the injuncture, masage he who is desirous of proarenty 19 to offer a white animal to Viyu ·( 48 ) Nor can it be said that thicre is no untligrity for performing such acts with the intention of making of them an offering to Gol, for the following passage of the Blaganditi furnishes the required authority "batever you do, whatever you eat,, whatever you 81c51- fice whatever you give, whatever you do in way of penanco, Kannteya, do it all as an offering to me' And the authoritativeness of Smriti is established in the páda trenting of Smriti (I 3 ) by the argument of its being based on Sruti For the ensy understanding of young students the wiso Bláskara has composed tlus saccinet compendium of the subjects treated in the Jaunija-S istra Herewith is finished the compendium of the Púrva-JIímámga which is entitled 'Artba sımgrala" and which was composed by Mahopadby kya Lrug kshu Bhaskara VIDYA CIYA LPA SARATAS PAN TBS

·ADDITIONS AND CORRECTIONS
Transl p 1 i 22 so that tho beginning aplcrisın (i e the
first aphorism of the Mimamsá darsana) means etc
P 6 1 12 after “material add so that by means of the
poggessive indication contained in the word soma, the sense of the
sentenco as "ho is to effect the desired result by means of the
sacrifice distinguished by soma
P48 110 succinct