Note 380 — Chapter XV · THE PATANJALI-DARSÁNA.

This is the Mímáṃsá rule for settling the relative value of the proofs that one thing is ancillary to another. 1. Śruti, "a definite text," as "let him offer with curds," where curds are clearly an ancillary part of the sacrifice. 2. Liṅga, "a sign," or "the sense of the words," as leading to an inference, as in the text "he divides by the ladle;" here we infer that the thing to be divided must be a liquid like ghee, since a ladle could not divide solid things like the baked flour cakes. 3. Vákya, "the being mentioned in one sentence," i.e., the context, as in the text "'(I cut) thee for food,' thus saying, he cuts the branch;" here the words "(I cut) thee for food" are ancillary to the action of cutting; or in the text, "I offer the welcome (oblation) to Agni," the words "the welcome (oblation) to Agni," as they form one sentence with the words "I offer," are ancillary to the act of offering. 4. Prakaraṇa, "the subject-matter viewed as a whole, with an interdependence of its parts," as in the darśa-púrṇamása sacrifice, where the prayája ceremonies, which have no special fruit mentioned, produce, as parts, a mystic influence (apúrva) which helps forward that influence of the whole by which the worshippers obtain heaven. Here the prakaraṇa proves them to be ancillary. 5. Sthána (or krama), "relative position" or "order," as the recital of the hymn Śundhadhvam, &c., "Be ye purified for the divine work," in connection with the mention of the sánnáyya vessels, where this position proves that the hymn is ancillary to the action of sprinkling those vessels. 6. Samákhyá, "title;" thus the Yajur-veda is called the special book for the adhvaryu priests; hence in any rite mentioned in it they are prima facie to be considered as the priests employed. The order in the aphorism represents the relative weight to be attached to each; the first, śruti, being the most important; the last, samákhyá, the least. Cf. Jaimini's Sútras, iii. 3, 14; Mímáṃsáparibháshá, pp. 8, 9.