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THE INDIAN ANTIQUARY
SOME MAXIMS OR NYAYAS MET WITH IN SANSKRIT LITERATU E. BY PROF. V. S. GHATE, M.A.; POONA.
I propose to point out some Sanskrit ny@yus or maxims, which I have come across in the course of my reading, but have not found mentioned in Col. Jacob's Laukika-nyayanjali. So also I would like to cite a few more references or passages in which some of the nyayus already noticed by Col. Jacob occur.
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[SEPTEMBER, 1913.
the maxim of burning what is not already burnt. When one thing, mentioned in connection with a second, is transferred to a third thing, because it is required by this last, but is not so required by the second thing which is possible even without it, then this maxim is said to be applicable. The nyaya is referred to in Râmacharana's commentary on Sahitya-darpana (Nirnaya-sâgara, edition 1902) p. 532. The passage runs thus aurearà ferar farafatस्वर्थस्यान्यधाति तचानुपयोगिनी मदग्धदहनन्यायेन पार्थान्तरस्य विधेयतायामुपयोग समाना पारे संचार्यते तथात्रापीति भाव: । In the instance, दना जुहोति, though the injunction (vidhi) should grammatically refer to the act of sacrificing or offering (havana), still, as havana is not in need of such an injunction, being, in fact, a matter of course, the injunction refers to curds or dadhi. Thus what is practically enjoined in the sentence in question is not the offering but curds as the material offered.
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Barchaeftamear-the maxim of a golden lotus possessing fragrance. When a thing already possessing a good quality, which alone makes it highly valuable, is found to possess another good quality in addition, it is a very happy combination, just like a lotus which is golden and which also possesses fragrance. This maxim is referred to by Viraraghava in his Commentary on Uttararamacharita (Nir. Sâgara-ed.), page 24. Râma says afegi कस्य न प्रियः etc.' on which the commentator remarks मुश्लिष्टमिति । हेमारविन्दपरिमल न्यायादिति भावः । ' I think, this हेमारविन्दपरिमलन्याय practically corresponds to the Marathi - दुधांत साखर पडली. -The maxim of the tongue of a bell. Just as the tongue of a bell is free to strike either way, in the same way, when a word on account of its position in the middle can be construed either with the preceding or with the following sentence, this maxim is said to be applicable. This maxim is referred to by Mallisheņa in his Syddvádamanjari (Chau. Sk. Series), p 35अत्र च यद्यपि मध्यवर्तिनो नकारस्य घण्टालालान्यायेन योजनादर्थान्तरमपि स्फुरति यथा इमाः कुहेवाक विडम्बनास्तेषां न स्युर्येषां स्वमनुशासकः etc. The part of the original verse commented upon is ' इमा कुहेवाकविडम्बनाः स्युस्तेषां न येषामनुशासकस्त्वम् |' The commentator has first construed न with what follows, thus the sentence being इमाः कुहेवाकविडम्बनाः तेषां स्युः येषां त्वं न अनुशासकः ( These obstinate and ridiculous assertions would be made by them, of whom you are not the teacher); then he says that a second interpretation is possible by construing with what precedes, thus the sentence being- इमाः कुहेवाकविडम्बनाः तेषां न स्युः येषां त्वमनुशासकः ( These obstinate and ridiculous assertions would not be made by them of whom you are the teacher). Of course it will be seen, that practically both the interpretations give the same meaning. This quarrara is to be distinguished from the more familiar gott. The tongue of a bell can strike either side, but only one at a time; whereas the lamp on a threshold can light both the inside and the outside of a house simultaneously. Thus to take a particular instance, a word in the middle position can be connected at a time with either what precedes or with what follows according to the while it can be connected with both simultaneously according to the fara, as, for instance, in the phrase ‘पितामह महेन्द्राभ्यां रक्षितस्यानिलेन' च रक्षितस्य is connected simultaneously with both the preceding and following words.
¶¶я-the maxim of believing in a thing only on oath, as is taken at the time of driaking from a goblet. When one is asked to believe in a thing which does not stand the test. of reason, this maxim is applicable. It is referred to in Syddvddamanjari (Chau. St. Series), p. 27. fedraft greppandek nem कोशपानप्रत्यायनीयः तत्सिद्धी प्रमाणाभावात् ।
a
difervennugrågor |
Aa- the maxim of the burden of the matted hair of a frog. Anything, which is void of an independent existence, and is still supposed to exist independently, is said to resemble the matted hair of the frog. I think it very much corresponds to castles in the air (
