Notes

[132]: Then, one may suppose, the child would not so readily associate the birth ceremony with the previous com. mueniation.

[133]: supra §36.

[134]: The things-meant or denoted by the word, [135]: Yamuna’s argument is that the injunctive, etc. termina tions of the verb denote the injunction as their thingmeant (padartha); but what makes this injunction 136

‘meaningful’ is not that it is an injunction, but that it is connected with someone who is qualified to accept the injunction, e.g., in the injunction soargakāmo jajeta. The injunctive yajua has no meaning or purpose unless there is a “desire for heaven;” the meaning of the injunction thus is connected with the consequence of this desire of heaven, namely, that somebody who has this desire is prepared to do something about it.

[136]: ardhajarati is a half-old woman; the ardhajaraliyanyāya is used to indicate that the opponent wants to have it both ways and that consequently his argument, like a half-old and half-young woman, is useless either way.

[137]: Misra’s text here has pady api prartly anu papattisamadhigamaniyaiva Sabdaŝaktis “the denoting power of language is to be known only through the impossibility of operation,” which makes no sense. The reading must be corrupt, in anu papatti we may find a corruption of yulpatti, in pracrtti perhaps a corruption of kāryārthe or kāryārtha-. I read conjecturally karyar the vyutpatti. samadhigamaniyaiva, which gives the required sense.

[138]: This holds for those statements which are not verifiable by other means of knowledge, for if they are verifiable, they are no incans of knowledge in their own right.

[139]: read na hi kriyakārye vyut pannaḥ sthāji karyam.

[141]: [140]: athayi; the Prabhakara view is that the karya has a lasting efficacy beyond the inevitably transient action it involves; for the karya must remain in order to effect the fruit of the action at any time after the completion of the action. Yamuna objects that we cannot have two altogether different denoting powers in langauge, one to convey a transitory thing, another to convey a non-transitory thing. The only possible explanation is that of laktand “figurative usage,” which remains related to the mukhjā “principal usage.” But he will deny the entire construction (67).

137 [142]: This is the Pribhikara view, which holds that in the injunction nijaga seargakāmo yajeta the sadhya (object to be realized) is not sparge, but the entire niyoga (cf. Prakarapapañcika, p. 190), so that the statement of the injunction would become the means (sadhana) to realize that sadhya, sc. the injunction.

[143]: Cr. Prakaraṇapañcikā p. 182.

[144]: Nothing can become a fact (siddha) as long as it is still to be made a fact (sadhya) by a factualizing" means (sadhana); thus as long as it is related with such a means it cannot be a fact.

[145]: This is the principle of ekarakyata: a statement can contain only one injunction, otherwise there is aakyabheda: what should be one sentence is split up into two.

[146]: Quotations not identified; but for the argument, see Prakarapapañcikā, p 183 f [147]: No specific fruits are attached to nitya rites.

[148]: mahatmya, which corresponds to pradhanya, pradhānatā 149. BA Up. 5.6.1.

[150]: Not to be found in the major Upanisads.

[151]: supra §35.

152, supra §42.

[153]: read ity asal for iliyat.

[154]: Svet Up. 3.19.

[155]: Svet Up. 6.8.

[156]: cf supra note.

[157]: supra note 86.

[158]: supra § 36.

[159]: This must refer to the śruti sa yo ha voi tat param veda น brahma veda brahma bhavati (quoted Ramanuja, Vedārthasarngraha, 91), which I have been unable to locate.

[160]: Taitt Up. 2.1.1. brahmatid apnoti param.

138

[161]: This must refer to Taitt Up. 2.1.1 so’fnute sarpan kāmān saha brahmaṇā vipaściṭā, but sa samagaḥ is obscure, unless one may regard it as a corruption of vipafcitā.

[162]: Partial quotations from Taitt Up. 2.1.1, Mund Up. and an unidentified source.

162a Nrsimhapurvatapani Up. 2.4 (which reads purastad for parastad) and Svet Up. 3.9.

[163]: not identified.

[164]: not identified.

[165]: Could this refer to Varaha Purana? Cf. infra.

[166]: Visnu Pur., 1.1.31.

[167]: Not in Manusmrti.

[168]: A little known Vedic branch (if it was a Vedic tradition), from which certain Vaisnava sects derive their authority; cf. infra §138.

[169]: These quotations could not be identified.

[170]: BA Up 4.1.5.

[171]: Visnu Pur. 6.4.40.

[172]: cf. Varaha Pur., 72.4, which reads padrate in b.

[173]: cf. Varaha Pur. 7026 na tasmat parato devo bhavita na bhavisyati. It is clear from several quotations from this Purana that Yamuna’s text had different readings, not all of them better.

[174]: Matsya Pur. 290.15.

[175]: The Linga, Vayu and Bhavisyat quotations could not be verified.

[176]: Title of one of Yamuna’s treatises.

[177]: read sa hi saha jasamnedanasākṣālkṛtadikṣārādhonödidharmah

[204]: [205]: [206]: Mahabharata not identified.

207, Mahabharata not identified.

[208]: BrS, 2.2.42.

[209]: ‘Divisions’ of the Supreme God as Vasudeva, Sankarṣapa, Pradyumna and Aniruddha.

210, tanmatras here in the sense of the “higher evolutes.” 211. toyena jivān visasarja bhūmyām, MahānārUp., 1.4.

[212]: BrS. 2.3.16 (17). Translation: “A word descriptive of moving or unmoving beings, has not a secondary meaning [in referring to Brahman], because such a being’s existence depends on Brahman’s existence.”" [213]: BrS., 2.3.17 (18). Translation: “The atman is not born because there is no śruti to that effect, and because of its eternality, which is proved by the śrutis.” [214]: BrS, 2.2.43.

[215]: Mund Up., 2.1.3.

216, BrS., 2.2.44.

[217]: BrS., 2.2.45.

[218]: In BrS., 2,2.

[219]: asamañjasya, taken from BrS., 2.2.37.

220, supra 5596, 97.

[221]: ie., as a fat purusa compound “the beginning (source) of (valid) knowledge:” aijāānddibkor “since He (God) is a source of valid knowledge.” [222]: cf. supra § 18.

[223]: Karmani Lyu! Papini.

[240]: supra § 17: vedabahyagrhitatrāt. I have rendered grhito by “accepted’ to cover approximately the variety of meanings that Yamuna detects in the word.

[246]: supra §14.

[247]: supra § 16.

248 supra § 59.

[249]: Quotations not identified; the groups enumerated are shüdras, and yet by Vedic injunction have to observe, ie., to accept, the few Vedic injunctions addressed to them. Do they by their acceptance invalidate these injunctions?

[250]: not identified.

[251]: read desaklasamsthaniditi.

[252]: not identified.

[256]: In the Manu quotation supra § 15.

[265]: supra note.

[266]: supra § 15.

[267]: not identified.

[270]: By refusing to accept a rudhi meaning the authority of the Vedic statements concerning all the features of the sacrifice made by the now disqualified chariot-maker would be lost, and the authority of the statement that caste names may designate more than one caste would also be lost.

[271]: d. Amarakosa, 10.4.

[272]: not verified.

144

[273]: which is the prerogative only of the three varnas.

[275]: supra § 15.

[276]: not identified.

[277]: not identified.

[278]: supra § 16.

[279]: cf. Manu, 11.40.

[280]: AitBr., 3.46.

[281]: not identified.

[282]: supra § 16.

[283]: This and the following quotations could identified.

[284]: supra § 16.

not be [285]: a Brahman erudite in the Veda and following its observances.

[286]: If he does not believe that God is present in the effigie, the offerings are obviously not used and cannot be characterized as left-overs. The priest’s avoidance of them would simply amount to sinful waste.

[287]: He must make his prohibition specific, in order not to prohibit the priest from using food that is otherwise. wasted. But he cannot determine the specification on his own terms.

[288]: used flowers and used food offerings.

[289]: without divine utilisation.

[290]: The pancagavya is a substance in which the 5 products of the cow are mingled.

[291]: one nādika is a half muhurta.

[292]: cake used at Vedic offerings.

[293]: namely, in the above statement on the 10 nāḍikās.

[294]: Visvaksena, to whom puja is performed after the main pūjā.

[295]: as quoted supra § 16.

NOTE! [296]: Mahabhirata quotations not verifiable.

145 [297]: The ritual taking of food is considered a performance of the praṇignihotra.

[298]: The hotar is the principal reciting priest at the soma sacrifice, the adhvaryu the main executive [299]: supra § 17.

[300]: namely, at the upanayana ceremony. 301. aindrāgneya, name of a srauta ritual. 302. Name of a work of Yamuna.

[303]: Predecessor of Yamuna at Sriranga.

304, Nathamuni compiled the sayings of the Vaisnava saints, the Alvārs.