लौकिकन्यायकोशः

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लौकिकन्यायकोशः

LAUKIKANYĀYAKOŚA

Dr. P. G. Lalye

BHARATIYA KALA PRAKASHAN DELHI (INDIA) First

Edition 2006

© Author

All rights reserved, No part of this Publication may be

reproduced in any form or by any means without permission
of the author.

Published by C.P. Gautam BHARATIYA KALA

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Laukikanyāyakośa (An Anthology of Popular Maxims)

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The word Nyāya has so many connotative facets in Sanskrit
and in other Indian languages that one has to ascertian the
exact connotation of Nyāya in the concerned work. Though
Nyāya often means justice, it expresses many more
meanings. Infact, Apte's Dictionary has assigned the
following twelve sets of meaning to this word.

(i) Method, manner (ii) Fitness, propriety (iii) Low, justice,

Virtue, equity, righteousness. (iv) A law suit, (v) Judicial
sentence, (vi) Policy, good government (vii) A popular
maxim (viii) An opposite illustration, (ix) Vedic account. (x)
A universal rule. (xi) System of Hindu philosophy founded
by the sage Gautama. (xii) Syllogism-An epithet of Vișņu

The word is well-known in the sense of "the science of

Logic". It is also well-known as a group of words conveying
some incidents or events, based on worldly dealings or
experiences. Such group of words is also called a maxim or
an adage. As it is strongly based on the behaviour of worldly
beings, the word (maxim), the ultimate or the final word of
which is Nyāya. It also conveys some special type of
behaviour not only of the human being but also of the birds
and animals. The maxim, thus fo.med, does not always
directly indicate the pattern of behaviour, unless the pattern
involved is expatiated. Thus many Nyāyas are properly
understood by the references to the context of the anecdotes
or events.

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The Śāstras Sūtras are very brief and some what
incomprehensible at the beginning. So also the maxims are
brief, mostly embodied in one compound with vague or
concealed incidents. The maxim can be reframed into a
sentence with a slight change. Nyāya is connected with the
group of words where in the Nyāya converts some incident
into an adage. It is, however, endowed with some
significance.

A Nyāya can be contrasted with an idiom. The Advance

Oxford dictionary defines an idiom as a phrase or a sentence
whose meaning is not clear from the meaning of its
individual words and which must be learnt as a whole unit.
The maxim or a Nyāya is the crystalization of some event or
a legend. Buhler calls the Nyāya as the inferences from
familiar utterances. The Oxford diction defines maxim as a
saying that expresses a general truth or a rule of conduct.
There are such maxims in English as well as in other
languages but they are crystalized in Nyāya type phrases of
Sanskrit. The Nyāyas are condensed legends, throwing light
on the human behaviour (and that of other beings also). The
Nyāyas permeates wide spheres of human beings, animals,
trees and even inanimate objects. Some scholars have tried to
collect as many maxims as possible and have given
explanations, based on their usages in several Sanskrit works.

Colonel G.A. Jacob has collected Nyāyas which are (vii)

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combined in one volume (the book is published by Niranjanā
publishers and Book sellers, New Delhi, 1983). These
Nyāyas are chosen from various fields including the S'astric
works. They encompass different types of beliefs, principles
or articles of faith, minor experiences, canons, deeds,
crescendos, catechisms etc. They underline some popular
legends prevalent in folklores which are surrounded with
classical aura. As they are prudent in nature, they enrich the
literature and give it a didactic tinge.

The Nyaya gives some suggested sense. Thus it might have

been clear that a variety of experiences constitute the main
story of the Nyaya or the maxim. In course of time, the
experiences were crystalized in ever growing manner in the
conversations, in different regions, different action-reaction
plans. The efflorescence of human mind with all its glories
and dark sides have shaped various maxims. Any maxim
presupposes three stages-(i) the experience, (ii) couching the
experience briefly in words and then (iii) casting searching
light on human behaviour. The maxims, however, become
impersonal. As such, they attain an abiding place in the
human communications and in the folk literature too and
then to the classical literature.

The next problem is the classification of the maxims under

probable heads. Some broad method of classification is
suggested by the author of the oldest anthology of the
Nyayas-Bhuvanesalaukikanyāya sāhasrī.

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ये चात्र लौकिकन्यायाः प्रोक्तास्तेषामुदाहृतिः ।
वेदान्तशास्त्रगा काचित् कचिच्च शब्दशास्त्रगंगा ॥६॥
काचिभ्यायानुगा काचिन्मीमांसा शास्त्र गा तथा ।
लौकिकोक्तिर्यथा तद्वत् प्रायः प्रोक्ताऽपरापिवा॥७॥ अर्थमात्रं
क्वचित्तेषामर्धे स्पष्टे स्फु टं स्मृतम्। प्रायः सङ्क्षे पतः प्रोक्तं
विस्तरादपि च क्वचित्॥८॥ (viii)

Thakura Datta Sharma, the editor of the works, has given an

alphabetical list of all the Nyāyas at the beginning. He has
tried to find out a common link in the body of the works,
wherever possible, to cluster the Nyayas together. The book,
printed in 1908, is the oldest printed collection of the
Nyayas. The writer has exhaustively quoted from the Sanskrit
literature including the Sūtras of Pāṇinī. He has cited lines
containing some popular beliefs at some places e.g. कार्यात्
कारणजन्मेतिन्याय:- in which the linesलता हि शैले- सरसि
भवम् सरोजम्- पु ष्पाणां प्रभवो वै ।

are quoted, though the original works in which their

occurances are not traceable. Thus with a fine exegetical skill,
Thakura Datta Sharma has enriched the selection.

Explanations of certain Nyāyas occurs in certain

commentorial works but they are only incidental and cannot
be designated as Nyāyakośas.

Nyāyakośa work which is now available is- fchifa A handful

of popular maxims are published in three parts during the
period 1900-1904. Jacob has explained in these tracts the

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maxims, quoting lines from the classical as well as from the
Śāstric works. He has prepared an enlarged version during
1907-1911, in which the total number of Nyāyas was 484. I
have considered this collection of the maxims as the most
dependable one.

The next available work on the Nyāyas is the

"Nyāyoktikośa"-published by Chavinath Mishra in 1978.
They have been discussed in Sanskrit only.

Prof. Dr. R. Srihari, Retired Vice-Chancellor, Dravidian

University, Kuppam-a well-known Telugu. Sanskrit scholar,
has written a Nyayakośa in Telugu. It was published by
Surabharati Samiti, Hyderabad in 1993. This work has been
(ix)

of immense inspiration and help to me in the preparation of

this work.

The work of Colonel Jacob was an ideal before me. I have

adopted his discussion (with slight changes) in interpreting
the Nyayas. He has taken illustrations from various works
like 'Vacaspatya', the works of Satyavrata Sāmāśrami and
Raghunatha Varma. He has appended a list of Nyāyas,
arranged in alphabetical order in Devanagari script. One
more book has been recently published which has discussed
Nyayas from the Mahābhāṣva of Patanjali.

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The Nyāyas may be classified mainly under the following
topics:1. Nyāyas related to mountains etc. 2. Nyayas related
to ladies.

3. Nyayas related to rural situations.

4. Nyāyas like Arundhatidarśan nyāya,

5. Nyayas related to social conditions.

6. Nyāyas like Brāhmaṇa Vasiṣṭha nyāya.

7. Nyāyas like Danḍāpūpa nyāya.

8. Nyāyas related to food articles etc.

9. Nyāyas related to animals and birds

10. Nyāyas like Gobalivardanyāya, Hansaksirodaknyāya.

11. Nyayas like Khalekapota nyaya.

12. Nyayas concerning deities.

13. Nyayas concerning Sastra conventions.

14. Nyāyas like Nāgṛhitaviseṣaṇa nyāya, Sandansa nyāya. 15.

Nyāyas related to Agriculture etc.

The early Śästra writers have added the word Nyaya to

certain epigrammatic Śāstra rules, like a fa तदङ्गम्। (x)
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Cf. (Sabara's commentary on Jaimini vii.2.13). Many such
examples have been given by Dr. P.V. Kane in his history of
Dharmaśāstra, Vol. V, part II, pp. 1339-1359. This is my
humble attempt of collecting the Nyayas although there are
limitations also.

This work is an attempt of placing together the work done by

earlier scholars briefly. As far as possible, I have assigned at
least one illustration for one Nyāya. I have taken some
illustrations mainly from the book "Bhuvanesanyāya sahasrī".
If a sustained effort is made, many more Nyayas and
illustrations can be collected. Unfortunately, I have to restrict
myself to a few ones only. I implore the scholars to look at
this work as an effort of summarizing the earlier works. This
work has incorporated the treatment of Nyāyas, carried out
by the three works-—

(i) Bhuvanesalaukika nyāya sāhasrī,

(ii) Jacob's collection of popular maxims and

(iii) Prof. R. Srihari's Laukikanyāyakośa. I have only taken

bath in this Triveni sangama. I have freely utilized the sacred
water of the confluence.

Needless to say that there is little originality in it. I will deem

myself fortunate, if more exhaustive collections of Nyayas
are brought out by the scholars. (xi)

Acknowledgement
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I gratefully acknowledge the help rendered by the following
scholars in preparing this work. I am highly obliged to all of
them. I thank Prof. R. Srihari, retired ViceChancellor of
Dravidian University, Kuppam (A.P) for permitting me to
use his book. I am also thankful to Prof. K.S. Arjunwadkar, a
versatile scholar of Maharashtra for allowing me to use his
books especially the Bhuvanesalaukikasāhasrī. Dr. Prasad
Joshi prepared a consolidated copy of all the Nyayas and my
revered friend Prof. Y.S. Kulkarni has gone through the work
and has given his valuable suggestions wherever needed. I
thank both these scholars for their help. The tedious work of
proof-correction was undertaken by Prof. Dr. Kanchan
Mande, Head dept. of Sanskrit, S.P. College, Pune. Inspite of
her tight schedule she willingly agreed to give a helping hand
in preparing a list of all the Nyāyas in Devanagari
alphabetical order and thus upholding the motto निर्वाह :
प्रतिपन्नवस्तु षु of her institution. I thank her sincerly.

I also thank sincerly Shri Gautambhai-Bharatiya Kala

Prakashan, Delhi for undertaking the task of printing and
publishing this book. I express my indebtedness to all of
them. लौकिक न्याय कोश (Laukikanyāyakośa)

1. अक्षिपात्रन्यायः

Just as a little, minute dust particle when fallen into the eye,
causes irritation, similarly even a small and trivial trouble

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causes much suffering to a man of delicate and sentimental
nature.

2. अक्ष्याप्तभेषजन्यायः

If the medicine meant for applying to the eyes is applied to

the testicles, it will not give any effect. It will become useless.
The maxim suggests this act of purposeless deed, having no
effect. It also means that though the pupil of the eye is very
small, it can see the most subtle things.

3. अगतिकगतिन्यायः

A person who is in distress, tries to extricate himself from

that difficult situation by taking help of anything weak or
otherwise which is at hand. Here time is given more
importance than means.

4. अग्निकु ण्डन्यायः

A Brahmin wanted to perform a sacrifice. In order to keep

the material at hand, he kept all the material required for the
sacrifice, including the fire, in a jar, with the idea of
collecting all the things at one place. But everything was
burnt down when he came to that place, the next morning.
The nature of the dull-witted fellows who have no knowledge
about the worldly affairs is described here.

5. अग्निशलभन्यायः

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Attracted by the light, a glow-worm jumps on the flame and
is completely burnt down. The maxim suggests that doing
something rashly and submitting oneself to ephemeral lure,
leads one to ruin.

6. अग्निशिखान्यायः

As the flame of the fire always goes up, it is also natural for
the soul to go upwards. This is suggested in "Sarvadarśana
Samgraha"--a book by the Jain philosophers. This work gives
four illustrations of the natural movements of the following
things:

(i) Rotation of a potter's wheel.

(ii) Floating on water of a gourd whose mud cover is

removed.

(iii) The fallen seed of a castor tree goes up and sticks to the
tree.

(iv) The upward surge of a flame.

7. अग्न्यानयनन्यायः

When somebody is asked to bring fire, he fetches it in some

pot or vessel, even though he is not specifically told to bring
it in a vessel. The substratum and the substrated are
inseparable.

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8. अङ्कोलबीजन्यायः

The seeds of the Ankola tree fall down but peculiarly enough,
they go back and cling to the tree after the rain-showers in
Mṛgaśiras. This suggests that any object or any individual can
restore its or his original position in favourable environment,
despite the fact that they had fallen down earlier.

9. अङ्गारन्यायः

If the burning charcoal is placed in the hand, the hand gets

burnt. If it is touched when it is cooled down, the hand
becomes black and dirty. Coal, in any state, is harmful.
Similarly, the company of the wicked persons is always
harmful.

10. अङ्गु लिदीपिकाध्वान्तध्वंसन्यायः

A small little lamp of the size of a finger can remove the

darkness. Some people use a big torch to remove the
darkness. But how far and to what extent can it obliterate the
darkness? It is impossible to remove the darkness
completely. This maxim suggests that even a small device
may bring about big effect.

11. अचलचलन्यायः

Sometimes a static thing seems to be moving or stationary.

When this kind of delusion is caused, this maxim is
employed. This kind of delusion is caused when one moves
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in a running vehicle. The objects which are passed en route,
seem to be moving. Many a time, one gets a delusion that the
moving boat is still. Similarly a fast moving top seems to be
static and the blades of the fast moving fan are invisible.
Thus this maxim states that a delusion is caused regarding
moving and non-moving objects too.

12. अज्झलन्यायः

Example-एकाकिनोऽपि राजन्ते सारसत्त्वाः स्वरा इव ।

व्यञ्जनानीव निःसत्त्वाः परे षामनुगामिनः ॥ - सा० 934

In Sanskrit also, there are two types of letters, vowels and

consonants. Consonants cannot be articulated without the
help of vowels. The consonants (Hals) are powerless without
vowels (Acs). This maxim is used when dependence of one
on some other is to be indicated.

13. अजगरन्यायः

Due to the long and heavy body, it is difficult for a boa to

move about. So any creature which comes near it by chance,
it swallows it. Similarly, a crane waits silently for a chance to
catch a fish which comes within the range of catching.

14. अजहत्स्वार्थवृत्तिन्यायः

'Vṛtti' is the function of a word by which the meaning of a

word is conveyed by some another word. When some
primary meanings give up their meaning-this function of
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conveying secondary meaning is called 'Jahatsvãrtha'.
Patañjali has dealt with this topic in his commentary on
Paṇinian sūtra. "Samarthaḥ Padavidhi" --this function is one
of the functions of Lakṣaṇā by which secondary meaning is
conveyed, without the original sense being given up.

15. अजाकृ पाणीयन्यायः

If a she-goat and a knife happen to come together, it is the

she-goat which suffers and not the knife-When something
happens accidentally, this maxim is used. This accidental and
unknowing happenings are also indicated in "Kākatāliya" and
"Khalvāṭa bilvīya" nyāyas.

16. अजागलस्तनन्यायः

धर्मार्थकाममोक्षाणां यस्यैकोऽतिप न विद्यते । अजागलस्तनस्येव

तस्य जन्म निरर्थकम् ॥ - ब्रह्माण्डपु रुष, अ० 150; सा० 582

A piece of flesh hangs under the neck of a goat. It has no role

to perform in the bodily functions of a goat. This maxim is
used to point out such useless or purposeless things.

17. अजाण्डपरीक्षान्यायः

How many testicles does a goat have? How are they or how
do they look ? All these are useless questions. This maxim is
used for describing similar questions.

18. अजातपुत्रनामोत्कीर्तनन्यायः

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To praise the virtues of an unborn son and sometimes, even
to christen him before his birth, shows the unnecessary haste
which is indicated in this maxim.

19. अजायुद्धन्यायः Cf.--प्रभातमेघन्यायः

The fight between the goats starts with forceful attacks but
their force is reduced gradually and everything ends in peace.
Similar situation which appears violent but ends in peace, is
envisaged by this maxim.

20. अण्डकु क्कु टीन्यायः

There is an unanswerable question, who is the earlier one--a

hen or an egg? Similarly the question is--which is earlier, a
seed or a sprout? There seems to be cause-effect relation,
ultimately.

21. <error>अण्डविस्त्रम्भन्यायः</error>
<fix>अण्डविस्रम्भन्यायः</fix>

This maxim is employed to describe a situation when

somebody does an adventurous act, believing someone
unreasonably or when someone commits a rash action
thoughtlessly.

22. अतिदेशन्यायः

1. एकत्र श्रुतस्यान्यत्र सम्बन्धः। अन्यधर्मस्यान्यत्रारोपणम्।

--सर्वतन्त्रसिद्धान्तपदार्थ लक्षणसङ्ग्रह, पृ० 9

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2. अन्यसम्बन्धिनां धर्माणामन्यत्रावस्थापनमतिदेशः। --
तन्त्रयुक्तिविचार, पृ० 2 3. एकत्र श्रुतस्थान्यत्र सम्बन्धः।
अन्यधर्मस्यान्यत्रारोपणम् ॥

(i) अतिक् रमणेनातिदेशः - विष्णुधर्मोत्तरपु राणः, पृ० 13

(ii) अतिदेशस्तु यत् किञ्चिदर्थजातमुदीर्य च। एवमन्यदपि

ज्ञेयमिति स्थापनमुक्तिभिः॥ इदत्यतिदेशः। - तन्त्रयुक्ति, पृ० 14

(iii) अतिदेशस्तु पूर्वोक्तन्यायस्थानुषङ् गितः। - तन्त्रयुक्तिविचार,

पृ० 8

This maxim presupposes the extended application of some

statement which is stated before. Sometimes the same
statement is extended.

Prof.V.K.Lele has the following explanation to offer-

(Extention of application to analogous topics). connecting the
properties of one with those of the other or superimposing of
one upon those of the other is 'atideśa'.

Prof. Lele has cited many definitions of "atideśa". Some of

them are given below-

(i) अतिदेशस्तु पूर्वोक्तन्यायस्यसान्यानुषाड्गिता। -

नीलमेघऽतन्त्रयुक्ति विचार, पृ० 87

(ii) अतिदेशो नाम यत्किञ्चिदेव प्रकाश्यार्थमनुक्तार्थासधनायैव

एकमन्यदपि प्रत्येतव्यमिति परिभास्यते। चरक संहिता I, p. 103

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(Prof. W.K. Lele, The Doctrine of the Tantrayukti, p. 36-
37).

23. अतिपरिचयन्यायः

अतिपरिचयादवज्ञा सन्ततगमनादरो भवति । मलये भिल्लपु रन्ध्री

चन्दनतरुकाष्ठमिन्धनं कु रुते ॥ - सुभाषित, शार्ङ्गधरणपद्धति
नीति 83

'Familiarity breeds contempt'--is the implication of this

maxim. The Bhillas use scented, expensive sandal wood as
firewood because they get it easily and in plenty on the
Malaya mountain. They do not think about the value of the
sandal and burn it like ordinary firewood--This is an example
of too much of familiarity leading to contempt.

24. अतीतमहिषीस्नेहन्यायः

A person owned a buffalo. He loved that buffalo very much.

As days passed, he decided to retire from Gṛhasthāśrama and
enter Vānaprasthāśrama. (life of detachment). One has to
leave everything in this stage of life. But this person could
not give up his love, affection or attachment for the buffalo.
This indicates that old ties are difficult to be asundered.

25. अदग्धदहनन्यायः

Fire can burn things which are not already burnt. It cannot
burn the things already burnt. Patañjali has employed this
maxim while commenting on a sūtra of Pāṇini.
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26. अधिकरणसिद्धान्तन्यायः

Example--यमर्थमधिकृ त्योच्यते तदधिकरणम्। --कौटिल्य

अर्थशास्त्र, पृ० 4

Adhikaraṇa (topic) is a systematic arrangement of discussion

or treatment about a topic. It contains five stages:- subject,
doubt, prima facie views, the final view of the arguer and the
final conclusion. The maxim is applied to a situation wherein
one theory is advanced to substantiate the previous one.

27. अधिकारन्यायः

Example--किञ्चित्तु पु रुषविशेषणत्वेन श्रुतमप्यधिकारिविशेषणं

भवति। यथाध्ययनसिद्धा विद्या, अग्निसाध्येषुच, कर्मसु आधान
सिद्धाग्निमत्व सामर्थ्यं च। --मीमासान्यायप्रकाश

This maxim is applied where the rules or qualifications,

concerning the eligibility of a performer of the sacrifice are
mentioned.

28. अध्यारोपापवादन्यायः

वस्तु न्यवस्त्वारोपोऽध्यारोपः। यथा असर्पभूतायां रज्जौ

सर्पारोपः। अपवादो नाम रज्जुविवर्तस्थ सर्पस्य रज्जु मात्रत्ववद्
वस्तुविवर्तस्याऽवस्तु नोऽज्ञानादेः प्रपञ्चस्य वस्तु मात्रत्वमिति।
...ताभ्यामध्यारोपावादाभ्यां निष्प्रपञ्चं सच्चिदानन्दनन्ताद्वय
ब्रह्म, प्रपञ्च्यते, विस्तार्यते इति भावः।

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This maxim envisages two aspects of perception. 'Apavāda' is
that act in which absolutely a different concept is imposed on
an object. When a wrong imputation is refuted, it is called
Apavāda. According to Vedānta, these two operations help
one, to arrive at the right knowledge of the Supreme.

29. अनवस्थान्यायः Cf. देहलीदीपन्यायः

तस्मादर्थान्तर समवायमभ्यु पगच्छतः प्रसज्येतैवानवस्था । --

ब्रह्मसूत्र, शाङ्करभाष्य 2-2-13.

When the matter to be proved and the manner in which it is

proved, become endless (i-e-reaches a stage of impasse), this
maxim becomes applicable to that situation. It is also called
reductio ad absurdum.

30. अनारभ्याधीतविधिन्यायः

When a particular injunction is not related to a particular

topic, the injunction is concerned with the natural import
only. Thus when that is not applicable to a particular matter
and when there is no earlier reference to it, this maxim
comes into picture.

31. अनेकान्तवादन्यायः

This maxim suggests uncertainty ( indefiniteness). The word

Anekānta is used in Jaina philosophy which describes seven
possibilities of uncertainty. Some uncertainties can be spoken
about Fate.
20
32. अनेकाश्रयन्यायः

This maxim conveys a message that it is better to take

support of one strong man than resorting to many weak
fellows.

33. अतरङ्गबहिरङ्गन्यायः

Example--यं धर्मा <error>अपूर्वार्थस्तेि</error>

<fix>अपूर्वार्थास्ते</fix> साक्षादपूर्वेण सम्बध्यमानोस्तदङ्गे षु
प्रवर्तमाना अन्तरङ्गे तावदापतन्ति । ततो प्यवहिते बाहिरङ्गे ।
यत्रव पूर्वमापतति तत्रै व तिष्ठति, तरतिक् रमे कारण भावात् । --
शाबरभाष्य जै०सू०, XII.2.11, पाणिनि I.1.4.1.15.

The closer i.e., proximity aspect of anything is stronger than

the remote (or external) aspect of it. This rule is often
referred to in grammar and Mīmāmsā.

34. अन्तर्दीपिकान्याय :

Example--सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्तानेन

ब्रह्मचर्ये ण नित्यम्। मुण्डकोपनिषद्

A lamp, though kept in a jar, illumines at least some portion

of the jar and the light spreads out in all the four directions.
This maxim is used to describe a person who performs
various tasks, remaining at one place.

35. अन्धकरदीपिकान्यायः

21
A mirrror or a lamp is of no use to a blind man. If a person
is incapable of using or appreciating the qualities of a
particular thing, it is useless for him. This is the purport of
this maxim. 36. अन्धकवर्तकीयन्यायः

संसारसागरमिमं भ्रमता नितान्तं जीवेन मानवभवः समवापि

दैवात्। तत्रापि यद् भुवनमान्यकु ले प्रसूतिः सत्सङ्गतिश्च
तदिहान्धकवर्तकीयम्॥ --सा० 655

A blind man was clapping his hand aimlessly, Incidentally a

bird called Vartika (a kind of quail) got caught up in his
hands. Fortunately, without any effort or without any idea he
got the bird. This is a rare happening. Similarly in our life
also, many things happen due to our good luck or by
coincidence.

37. अन्धकूपन्यायः

Once a blind man was asked to go straight. But he connived

at this advice and ultimately fell in a ditch. This maxim
suggests that he who does not abide by wholesome advice, is
sure to face peril. --सा० 493

38. अन्धगजन्यायः

Some blind men were sitting together. A man with his

elephant came there. He asked the blind persons to describe
the animal. Some blindmen touched his pillarlike feet, some
his winnowing basket-like ears, some his long tusk and some
his little tail at the back, and began to describe the elephant
22
accordingly. As all of them could not see the animal, they
could not give a complete, integrated picture of the elephant.
The maxim throws light on the people who have partial
knowledge of certain thing and think that the entire thing
exists like that. --सा० 76 39. अन्धगोलाङ्गूलन्यायः

यदि यज्ञस्य सतो : मुमुक्षोरचेतमात्मानत्मेत्यु पदिशेत् प्रमाणभूतं

शास्त्रं स श्रद्धधानतया अन्धगोलाङ्गूलन्यायेन तदाऽत्मदृष्टि न
परित्यजेत्, तद् व्यतिरिक्तं चात्मानं न प्रतिपद्येते। --ब्रह्मसूत्र,
शाङ्करभाष्य 1.7, सा० 40

A blind man who was moving falteringly on a street, was

advised by an ordinary man to catch hold of the tail of a cow
to reach home. Even though the blind man moved about
catching the cow's tail in the whole town, he could not reach
home. An innocent person is often deceived by a shrewd
man. This is the indication of this maxim.

40. अन्धचटकन्यायः

Once a sparrow was caught in the hands of a blindman. The

blind man began to blare out, "I have caught a sparrow. Look
a sparrow has been caught by me". This maxim describes
those who want to take the credit of the deeds which are not
acually performed by them.

41. अन्धदर्पणन्यायः

A blind man has no use of a mirror. He cannot see his face in

it and use it. This maxim suggests that it is useless to offer
23
something to a person for whom it is of no use.

42. <error>अन्धपङ्गन्यायः</error>
<fix>अन्धपङ्गु न्यायः</fix>

See (i) तन्त्रवार्तिक, पृ० 11, 72, 75, 232, 799, 897. (ii)
शांकरभाष्य, पृ० 250, 254. (iii) न्यायमञ्जरी, पृ० 234, 249, 251,
425, 492; सा० 179

Once a blind man and a lame man came together

accidentally. Both of them could not move about
independently, as the blind was unable to see and the lame
could not walk. They thought of a trick. The blind man took
the lame man on his shoulder who could guide him, and show
him the proper path. With the co-operation of both of them,
they were able to reach their destined place. This maxim is
made use of in many philosophical works.

43. अन्धपरम्परान्यायः

अनादित्वेऽपि
अन्धपरम्परान्यायेनाप्रतिष्ठै वानवस्थाव्यवहारलोपिनी
स्यान्नाभिप्रायसिद्धिः। --सा० 24

(i) A blind man does work which is done likewise by another

blind man and it is followed by another blind man and so on.

(ii) Sometimes this maxim describes a situation when

nothing is steady and the instability persists. This is called
contingency of endlessness.
24
44. अन्धाक्षिमीलन्यायः

In the case of certain persons, the physical movements do not

bring about any change in their personality. Closing of the
eyes is not of any significance to a blind man.

45. अन्धाञ्जनयायः

This maxim suggests that ineffective device should not be

used. It is futile to apply collyrium to the eyes of a blind man.

46. अन्धानन्दन्यायः

A blind man may be joyful in two situations:(i) When his

blindness disappears or (ii) When he becomes a Yogin and
gets the supreme bliss of realizing the Truth. 47.
अन्धानन्धन्यायः

तं वा एतं सेतुं तीर्त्वाऽन्धः सन्ननन्धो भवति। --छान्दोग्य उप०

8.4.1

A blindman may have his sight restored. This maxim is used

in the case of a person who gets enlightenment when his
ignorance disappears.

48. अन्धाश्वमौलिन्यायः

This maxim tells that physical deformity of a man does not

prove to be an impediment in his eating habits. Even a blind
horse eats well.

25
49. अन्यकारुकान्यायः

A person, born in bad atmosphere, cherishes bad sentiments

only, as an insect which takes its birth in dirt, eats rubbish
only.

50. अपराह्नछायान्यायः

आरम्भगु र्वी क्षयिणी क् रमेण लध्वी पु रा वृद्धिमती च पश्चात्।

दिनस्य पूर्वार्धपरार्धभिन्ना छायेव मैत्री खलसज्जनानाम्॥ --
भर्तृहरि, नीतिशतक, 49; सा० 332

This maxim is based on the shadow in the afternoon which

grows in length till the evening and then becomes weak
slowly thereafter. Similarly the company of the wicked is
very intimate in the beginning but gets reduced in the course
of time.

51. अपसारिताग्निभूतलन्याय : Cf. चम्पकपटन्यायः

Though fire is shifted from one place to another, the original

place remains warm for sometime. Similarly, the maxim says
that a man may change his place but retains his good or bad
quality marks or impressions in the original place.

52. अपृच्छोत्तरन्यायः

The maxim observes that answering an unasked question is

the sign of lack of discretion.

26
53. अप्रसक्तनिषेधन्यायः

The maxim observes that there is some chance of prohibition

when one sentence is related to the other. There is no
possibility of any prohibition in connection with the
unconnected sentences.

54. अब्धिफे नादिन्यायः

The waves and the foam which arise in the ocean, appear to
be different from the sea. The projective illusion in the ocean
makes foam and waves appear differently. The same māyā or
delusion displays many worldly things in the Brahman. The
extension in the form and name is illusory. This is the main
thrust of the present maxim. --सा० 636

55. अब्भक्षन्यायः "Drinking water only."

Not drinking water may happen in two ways-i) Not drinking

water after taking food or ii) Not drinking water at all.

This maxim describes the tendency of a frustrated man.

When he is unsuccessful in obtaining something, consoles
himself saying "Good, I did not get the thing. But actually I
do not need that thing at all."

"Grapes are sour" to the fox which could not get the grapes
even after many trials.

56. अभावविरक्तिन्यायः

27
This indirectly lays down the prohibition of not eating
anything. 57. अभ्यर्हितपूर्वन्यायः

Ex. अभ्यर्हितं पूर्वमिति न्यायमाश्रत्यं

तन्त्रप्रसङ्गप्रतिपादकथोरे कादश द्वादश द्वादशाध्यायोः
पूर्वोत्तरभाव उपपादित : जैमिनीयन्यायमाला विस्तार12

This maxim advises a man to mention first whatever is proper

and desirable.

58. अभ्युपगमसिद्धांतन्यायः

Ex. अम्बुनि मज्जन्त्यलाबूनि, ग्रावाण: प्लवन्ते ।

This maxim is applicable to the words which are blatantly

false or directly against the facts.

59. अभ्रमयूरन्यायः

सदा मनोज्ञं स्तनदुत्सवोत्सुकं विकीर्णविस्तीर्णकलापशोभितम्।

ससम्भ्रमालिङ्गनचु म्बनाकु लं प्रवृत्तनृत्यं कु लमद्य बर्हिणाम्॥ --
ऋतु संहार 2.6

The peacocks begin to dance on seeing the clouds in the

rainy season. The mutual relation between the clouds and the
peacocks is not clear. Similarly, a person is delighted on
seeing another, though the reason is not apparent. This
unknown cause of pleasure or happiness is what the maxim
wants to speak about.

28
60. अयस्कान्त(सूचि)न्यायः

Example अयस्कान्तवद्रूपादिवच्च प्रवृतिरहिताष्वादपि

प्रर्वतकादि। --ब्रह्मसूत्रशङ्करभाष्य II.2.2

A magnet attracts an iron piece without actually doing

anything. The puruṣa of the Sāmkhya philosophy makes the
Prakṛti active without any action on his part. This maxim is
applicable to a man who gets things done without doing
anything. --सा० 919

61. अयाचितमण्डलन्यायः

Ex. ईश्वरस्य सुहृदः स्वयं निर्धना अपि तदीयेन धनेन धन

फलभाजस्तद्वत्। --सा० 462

That which is obtained without any formal request is

Ayācitaka. Many a time, the devotees are poor but they can
achieve the fruit of the wealth by virtue of their devotion.
This is what the maxim emphasizes on.

62. अरण्यचन्द्रिकान्यायः

निनिन्द रूपं हृदयेन पार्वती प्रियेषु सौभाग्य फला हि चारुता। --

कु मारसंभव 5.1; सा० 959

स्त्रीणां प्रियालोकफलो हि वेषः। --सुभाषितम्

Without the enjoyer or appreciator of the object of

enjoyment alone is of no use. The maxim substantiates this

29
idea by saying that the clear, cool, spread of moonlight in the
forest is useless as there is nobody to enjoy or appreciate it.

63. अरण्यरोदनन्यायः

Cf. अन्धदर्पणान्याय, उषटवृष्टिन्यायः अरण्यरुदितं कृ तं

शवशरीरमुद्वर्दितं स्थले कमलरोपणं सुचिरमूषरे वर्षितम्।
श्वपु च्छमवनामितं बधिरकर्णजापः कृ तः कृ तान्तमुखमण्डला
यद्बुधौ जनः सेवितः॥ --पञ्चतन्त्र 115

'Crying in the wilderness'. This maxim refers to the

uselessness of crying in the wilderness, as that crying is not
likely to arise sympathy in anybody. It conveys the idea of
futile strain or the effort without getting any sympathy from
anybody. 64. अरण्यामलकन्यायः

A myrbolon fruit (an Āmalakī fruit) is produced in some part

of the forest. It is mixed with the salt which is produced in
some part of the seashore. When these two are mixed
together, it makes a good condiment. Similary, a man and a
woman though born and brought up at different places, come
together and lead a satisfactory and happy life. This maxim
implies life as a whole.

65. अरुणान्यायः Cf. जैमिनीसूत्र III 2.12; याज्ञवल्क्य III. 205

This maxim refers to a Mimāmsā arrangement. In one of the

sentences in Taittiriya Samhitā, it is mentioned that a cow
which is reddish, is one year old and has only one eye, should
be exchanged for purchasing of Soma. It is established that
30
when some attributes refer to one object and one injunction,
it should be supported that all the attributes qualify one
object only.

66. अरुन्धतीन्यायः

Ex. यथाऽरुन्धतीं दिदर्शयिषुस्तत्समीपस्थां स्थूलांतारा ममुख्यां

प्रथममरुन्धतीति ग्राहयित्वा तां प्रत्याख्यायपश्यादरुन्ध
तीमेवग्राहयति, तद्वत् ब्रह्माणमत्मेति बृयात। --ब्रह्मसूत्र,
शाङ्करभाष्य I.1-9

This maxim is concerned with the star Arundhati. The bride

and the bridegroom are asked to look at this star during their
marriage. But some other star is shown at first which is easy
to observe and then their attention is diverted to the exact
Arundhati star. Thus a minor target is expected to be
achieved before performing the main task. 67. अर्क मधुन्यायः

अर्के चेन्मधु विन्देत किमर्थ पर्वतां व्रजेत्।

This maxim tells that if someting can be obtained with less

effort, one should not put forth rigorous efforts for securing
that. If honey is available from a nearby Arka plant, one need
not climb a high mountain to collect it or search for it in
different places.

68. अर्धकु क्कु टीन्यायः

Cf. अर्धवैशसन्यायः

31
This maxim refers to a butcher who foolishly wanted to kill
half part of the hen for eating and half of it for laying eggs.
"One cannot eat the cake and have it too".

69. अर्धजरतीयन्यायः

Ex. विकारार्थे मयट्प्रवाहे सति आनन्दमय एवं कस्मार्द्ध

जरतीयन्यायेन कथमिव मयर: प्राचु र्यार्थत्वं ब्रह्मविषयत्वं
वाश्रीयल इति। -ब्रह्मसूत्र, शाङ्करभाष्य 1.1.19, 1.2.8

This maxim keeps in view an old lady whose husband loves

her most. It is not that he loves her face only and hates her
other limbs. It is not possible to discard some parts and
accept some other parts of a person. So one should accept
something or reject it in its entirety. For example, by
following the Āgamas faithfully, one may reach God but by
following the words of Buddha, one contradicts that.

70. अर्धवैशसन्यायः

Cf. अर्धजरतीयन्यायः, अर्धकु क्कु टीन्याय: Example:विधिना

कृ तमर्धवैशसं ननु मां कामवधे विमुञ्चता। अनपायिनि संश्रयद्रुमे
गजभग्ने पतनाय वल्लरी॥ --कु मारसम्भव, IV.31; सा० 876
Vaiśasa is killing. A hen can be killed for consumption or it
may be preserved for getting its eggs. It cannot be killed in
half and preserved in its half. Half killing is foolish or
dangerous, as this maxim suggests.

71. अलातपिशाचन्यायः

32
When a firebrand is rotated, different circular figures are
created. Some perceive these figures by rotating the firebrand
as goblins or ghosts. But nobody has actually seen the goblin
though much has been talked about them. This maxim is
applicable to such false situations.

72. अलाबुपाषाणन्यायः If a gourd is found inside a hard,

thick rock, it will be as hard and thick as a rock. The
company determines the qualities of a thing and shapes it
accordingly.

73. अवटकच्छपन्याय :

Cf. कू पमण्डूकन्यायः

The maxim implies that the circumstances play a key role for
changing the nature of a person. A man becomes
broadminded or narrowminded according to the situation in
which he is brought up, as a tortoise, living in a small puddle
thinks that it is its world.

74. अवयवप्रसिद्धि-समुदायप्रसिद्धिन्यायः

Cf. जरामांसीन्यायः, रथन्तरन्याय: Example लब्धामिका हि

समुदाय प्रसिद्धिरवयवप्रसिद्धिं बाधते । तस्यास्त्वात्मलाभो
यत्र प्रमाणान्तरे ण पूर्वानुभूतावयवरहितेऽर्थे शब्द प्रयोगो
द्दश्यते। यथा अश्वकर्णत्वरहिते वृक्ष अश्वकर्णशब्दस्य । --
तन्त्रवार्तिक I.4.11

33
If a compound (in Sanskrit language) is constituted of many
words, having different meanings, the compound conveys
meaning which might be different from the individual
meanings of the constituent words. The constituted word
conveys different meanings than those of the constituent
words.

75. अविरविकन्यायः

The word Avi and Avika mean 'sheep'. But if the words are
uttered consecutively, Avika means the flesh or the mutton of
the sheep.

76. अविवेकपुरोहितन्यायः

At the time of the house-warming ceremony, the owner of

the house requested the priest to find an auspicious Muhurta
for the function. The son of the priest who was present there,
saw the narrow door and immediately told the owner to make
the door broad, considering the obesity of the mistress. His
father-the priest frowningly said that if the wife gets stuck,
the body can be cut into pieces and the door can be freed
from obstruction. Needless to describe the reaction of the
owner couple.

77. अव्यापारेषुव्यापारोन्यायः

Example : अव्यापारे षु व्यापार यो नरः कर्तुमिच्छति। स तत्र

निर्धनं याति कीलोत्पाटीव वानरः। --हितोपदेश 2.30

34
The maxim refers to a person who does something of which
he has no knowledge. He does those unnecessary things and
ultimately is put to trouble. There is a famous story of a
monkey which used to observe a carpenter working under the
tree. When the carpenter left the place, this monkey began to
imitate the woodcutter and unknowingly, by mistake, pulled
out the piece of wood which was kept in the slit. Unluckily
its testicles got stuck into the slit and it died. This is the result
of doing things of which we are ignorant.

78. अशोकवनिकान्यायः

Why did Rāvaṇa keep Sita in Aśokavana and not in any other
place? There is no plausible answer to this question. Similarly
a person does things according to his own choice though
there are many alternative options before him. This is what
the maxim suggests.

79. अश्मलोष्टन्याय : Cf. पाषाणेष्टकन्यायः

Ex. गोपालपरशुरामौ उभावप्यतीब दुर्मे धसा। किन्तु

अश्मलोष्टन्यायेन गोपालः परशुरामात् वरीयान्।

This maxim suggests that the clod of earth is harder than

cotton but it is softer than a stone. Any quality is not absoute.
It relatively exists in various objects.

80. अश्वतरीगर्भन्यायः

35
Ex. सकृ दुष्टमपीष्टं यः पु नः सन्धातुमिच्छति। समृत्यु मुपगृह्णति
गर्भमश्वतरी यथा॥

Cf. वृश्चिकीगर्भन्यायः कदलीफलन्यायः

A female horse and an ass, when united, give birth to a third

type of animal called a 'mule'. But the female horse becomes
the cause of its own death. The maxim suggests that he who
tries to unite the desirable with the undesirable comes to ruin.

81. अश्वत्थपत्रन्यायः

As the leaves of the Peepal tree go on moving always,

whether there is air or not, this maxim suggests that certain
habits of a person never change. They last with him till his
death. 82. अश्वभृत्यन्यायः

Cf. बीजवृक्षन्यायः

This maxim anticipates a peculiar conversation which does

not result in any definite answer, as both horse and the
servant are mutually dependent. One is the cause of the
other.

83. असञ्जातविरोधन्याय :

The maxim refers to a person who is always haunted by the

feeling of being opposed by somebody, though there is no
opposition from any quarter in reality.

36
84. असिधाराव्रतन्यायः

This maxim refers to a situation which is as difficult as taking

a vow of walking on a sword.

(i) It is told that observing detachment or celibacy for a man

and a woman, sleeping on the same bed is as difficult as
walking on a sharp blade of the sword.

(ii) This also refers to the most difficult observance of a vow

which is as difficult as walking on the edge of a sword.

85. अस्त्रमस्त्रे णशाम्यतीतिन्यायः

Ex. नन्वस्त्रमस्त्रे ण शाम्यति, इति न्यायेन काम्यैः काम्यानां

निषिद्वैर्निषिद्धानां निवृत्तिरस्ति। --नैष्कर्मसिद्धि, सुरे खरटीका

This maxim suggests the use of one missile, to prove another

missile useless. The missile should be made stronger than the
other one so that it becomes powerless. 86. अस्नेहदीपन्यायः

तत्र वर्षसहस्त्राणि निर्विकल्पसमाधिना। दश स्थित्वा

शशामासावात्मन्यस्नेहदीपवत्॥ --योगवासिष्ठ 2.1.44

A lamp burns till there is oil in it. When the oil is exhausted,
it remains extinguished. It is a lamp for name's sake only. It
does not serve the purpose of giving light.

87. अहिकु ण्डलन्यायः

37
If one looks at a serpent, it appears to be one serpent only.
But when one looks at it from distributive angles like its
colour, coil, hood and the like, it appears with difference. It is
one from the point of view of 'serpentness' but it appears in
various forms, considering its hood, coil etc. The maxim has
basis of the unitary and distributive point of view. The
Brahman appears one, but when looked at from different
point of view, it has multifarious forms.

88. अर्हिनकु लन्यायः

This maxim suggests the natural enmity between a serpent

and a mungoose. Similarly, when there is natural enmity
between two individuals, castes and communities, this maxim
is applied.

89. अहिभुक्कै वर्तन्यायः

An intoxicated person sat in a boat and tied a thread to his

leg as a mark of his identity. The boatman saw it and tied a
thread to the leg of another traveller. When the boat arrived
at the shore, the first traveller, still in the intoxicated mood,
shouted "A person with the thread on his leg is myself". This
suggests that an ignorant man forgets the real nature of
himself and even declares that somebody else is himself only.
90. आकाशमुष्टिहननन्यायः

यस्तन्तूननुपादाय तु रीमात्रपरिग्रहात्। पटं कर्तुं समहिते स

हन्याद् व्योम मुष्टिभिः। --तन्त्र

38
Beating the firmament with the fists is doing something
fruitlessly. That is the idea behind this maxim.

91. आख्वन्नपिटकन्यायः Cf. अशक्ता गृहनिर्माणे शक्तास्तु

गृहभञ्जने

If a box, containing food is kept hanging, a mouse can pull it

down. But it cannot lift up the fallen basket. Similarly, a
wicked person can do some damage but cannot repair the
damaged work.

92. आदर्शगजन्याय : Cf. हितोपदेश, विग्रह - 12.

This maxim is a maxim of reflection. Even a big elephant can

be seen in a mirror but only as a reflected one.

93. आदर्शमलिनन्यायः

A plain, clean mirror appears to be sullied by the dust

deposited on it. The more clean and clear the mirror, the
more it will appear soiled by the dust and dirt.

94. आभाणकन्यायः

"Abhaṇaka" is a saying or a proverb. The people are

accustomed to cite an example saying "as it is said". They
generally cite some adage which is current among the people.

95. आमोदषट्पदन्यायः

णै 39
Ex. अकारे णैव चतु रास्तर्क यन्ति परे ङ् गितम्।
गर्भस्थके तकीपु ष्पमामोदे नैव षट्पदाः॥ --सुभाषित रत्न भाण्डार,
158/233; सा० 781

Where there is fragrance, the bees swarm there to enjoy it.

So also, the appreciaters of the merit rush or gather there
where there is merit.

96. आम्रवणन्यायः

Cf. मल्लग्रामन्यायः, ब्राह्मणन्यायः

There may be many different kinds of trees in a garden. But

if there are some mango trees and these too in large number,
the garden is known as a Mango grove, as the prominent
things determine the nature of any collection.

97. आम्रसेकपितृतर्पणन्यायः

आम्राश्च सिक्ताः पितरश्च तृप्ताः। एकां क्रिया द्वयर्थकरी

प्रसिद्धा॥ --पालञ्जल महाभाष्य I.1.1.

This maxim refers to the advantages by doing one work. If

one offers water to the manes near a mango tree and offers
'Tilānjali', two purposes are served. The mango tree gets
water and the ancestors also are satisfied. It is like killing two
birds with one stone.

98. आम्रान्पृष्टकोविदारानाचष्ट इति न्यायः

40
This maxim hints at a legend. --महाभाष्य II.1.45; सा० 71

Once a man asked another person to describe a mango tree

and where he could see that tree. But the other man instead
of describing a mango tree, gave description of a 'Kovidāra'
tree. The answer of this man created confusion in the mind
of a person who asked him the question. This maxim
suggests the irrelevant answers which create confusion in the
mind of the person who puts the question. 99.
आरघट्टघटीयन्त्रन्यायः

सार्धं घटीद्वयं नाडीरे कै कार्कोदयाद् वहेत्।

आरघट्टघटीभ्रान्तिन्यायो नाऽयोः पु नः पु नः।

"Āraghaṭṭa" is a water-wheel, generally used for drawing

water from the well. A pot tied to the rope is released in the
well. When it is filled with water, it is drawn up, emptied and
released again in the well. The air is inhaled by the nostrils,
retained in the body for some mornents and then it is
exhaled. This process goes on unabatedly. The maxim shows
the continuous repetition of the same act.

100. आरोहावरोहणन्यायः

The air in the body goes up through various plexuses-from

Mulādhāra to Brahmarandhra--.This is Āroha. It comes back
in the opposite direction. That is Avaroha. It is told that one
should make the air reach in the uppermost Ājñācakra.

101. आशामोदकतृप्तन्यायः
41
आशामोदकतृप्ता ये ये चोपार्जितमोदकाः। रसवीर्यविपाकादि तु ल्यं
तेषां प्रसज्जते॥ --न्यायकन्दली

A person may be immensely glad by eating imaginery sweets

in the form of hopes. A man generally lives on hopes,
thinking that the current bad days might pass away and the
bright days may dawn. This maxim describes a person
enjoying dreamy, imaginery joy.

102. इक्षुदण्डन्यायः

Every part of the sugarcane is sweet. The sweetness goes on

increasing gradually from the top to the bottom. Similarly,
friendship with the good persons also increases gradually.
103. इन्दुक्ष्वेडन्यायः

Śiva holds Ganga on his head and poison in the throat.

Likewise, a wise and intelligent man accepts both merits and
faults. He appreciates the virtues of others and ignores their
faults. As Śiva conceals the poison in the throat and holds
Ganga in a prominent position, a good man conceals the
defects and displays the virtues of others.

104. इन्द्रजालन्यायः

Ex.

एतस्मात् किमितेन्द्रजालनपरं यद्गर्भवासस्थितं

रे तश्चेतति हस्तमस्तकपदप्रोदभूतनानाङ्कु रम्।
पर्याये शिशुवयौवनजरावेषैरनेकै र्वृतं
42
 पश्यत्यत्ति शृणोति जिघ्रति तथाऽगच्छत्ययो गच्छति॥

Indrajāla means a magical net. It also means a skilful method

by which one thing is shown to be different. It is
incomprehensible how a magician changes one thing into
some other thing. Like wise, even the life of a man is also
mystical and incomprehensible, right from his birth upto his
death.

105. इषुकारन्यायः

A craftsman who manufactures arrows, is much engrossed in

doing his work. He does not notice anything what is going on
around him or who is coming and who is going. This maxim
hints at such onepointed enrapt attention in any work.

106. इषुवेगक्षयन्यायः

The arrow which is shot with great speed at the beginning,

gets its speed reduced gradually. Similarly a man starts to do
some work energetically but his enthusiasm decreases
gradually. The maxim tells that the initial force or application
of a man goes on decreasing as time passes off.

107. उत्खातदंष्ट्रोरगन्यायः

When the poisonous fang of a serpent is removed, the

serpent cannot bite a person. Even if it tries to bite, it is of no
use. It becomes useless. The maxim tells that if certain
powerful limb of a person becomes useless, he cannot
43
perform his duties in the proper manner. When that limb is
cut off, it is useless like the slough of the serpent.

108. उदकनिमज्जनन्यायः

Cf. विषभक्षणन्यायः, घटारोहणनयायः, तप्तमाक्षिकोद्धरणन्यायः

Water drunk in a limited quantity, quenches the thirst of a

person. But when he thinks that there is plenty of water in a
reservoir or a pond, he jumps into it. Then that water
becomes his killer. The maxim tells that limited use of
anything may be beneficial but use of it in excessive quantity
becomes fatally dangerous.

109. उदके विशीर्णः

Water and fire are useful in their own separate existence. If

fire is thrown in water or if water is sprinkled on fire, both
ways the fire extinguishes and the water evaporates. When
fire and water are brought near each other, they see their own
end. This maxim envisages fruitless or useless work. (like
bringing hostile elements together).

110. उद्योगराघवन्यायः

Rāma had resolved to discover Sītā and bring about the end
of Rāvaṇa. On knowing his pious intention, all the semi-gods
and even the monkeys extended their helping hands. Rāma
had undertaken a noble task of killing Rāvaṇa and the
Rākṣasas. So all the gods supported him.
44
111. उपसर्गन्यायः

उपसर्गेण धात्वर्थो बलादन्यत्र नीयते।

प्रहाराहारसंहारविहारपरिहारवत्॥

In Sanskrit, there are some prefixes which are placed before

the roots. When the prefix is fixed before the original root, it
often causes some change in the meaning of the root. This
maxim envisages that situation in which many imports are
expected from one object.

112. उभयतस्पाशरज्जुन्यायः

Ex. यद्यपि न बोधस्तथापि विकल्पस्तावत् प्राप्नोति। न हि

तु ल्यार्थानां क्वाचत् समुच्चयो दृष्टः। सेयमुभयस्तस्पाशा रज्जुः। --
तन्त्रवार्तिक III.6.42

अभाव: कारणमेव न भवतीति चेत् तदा वक्तन्यमभावस्य

कार्यत्वमस्ति न वा। यदि नास्ति तदा घटप्रध्वसानुत्पत्त्या
घटस्य नित्यताप्रसङ्गः। अथास्ति किमपराद्व कारणत्वमेवेति
सेयमुभयतस्पाशा रज्जुः। --सर्वदर्शनसंग्रहः, बौद्धप्रकरण, पृ०
282

Fetters on one side and a rope on the other. One rope can
fasten a thing from both its ends. It leads to an impasse
between the two horns of a dilemma. This maxim underlines
that situation of impasse.

113. उलूखलमुसलन्यायः

45
This maxim refers to an imaginery conversation between a
mortar and a pestle. The mortar went to a pestle and
complained that it is being beaten always. The pestle, in turn,
complained that it receives strokes from both the sides. The
maxim suggests that everybody suffers in life but he carries
an impression that he suffers heavily, more than anybody
else.

114. उष्ट्रकण्टकभक्षणन्यायः

Ex. कर्णामृतं सूक्तिरसं विमुच्य दोषेषु यत्नः सुमहान् खलस्य।

अवेक्षते के लिवनं प्रविश्य क् रमेलकः कण्टकजालमेव॥ --
विक् रम० 1.4

A camel eats the leaves of the thorny trees. Even though he is

left in a beautiful garden, he searches for the thorny tree and
eats the leaves of that tree only. In the society also, the
wicked persons take pleasure in pointing out the faults of
others. The maxim suggests that nothing is painful or
delightful by itself. Everybody does not like everything.
There is subjective element in all likes and dislikes.

115. उष्ट्रलगुडन्यायः

अयं हि स्वमते परे णोद्भाव्यमानानां दूषणानां तन्मते

पातनेऽवतरति। --लौ० न्यायः

A person puts some load on the back of a camel and

continues his journey. Sometimes he puts a stick on the
loaded matter. The camel carries that stick also. But if the
46
occasion arises, the owner hits it with it. A rival may use the
arguments already advanced by the disputant against him
also.

116. उष्ट्रशूलन्यायः

If a camel suffers from the stomache-ache, what should be

done? What is the remedy?? Which medicine should be
given? Nothing much. Take a big pestle and beat the camel
with it. Everything becomes all right. This applies to a man
also. The maxim tells that a man can be brought to book by
thrashing.

117. उषरबीजन्यायः

If a seed is sown on a barren land, it will not germinate, even

though the land receives heavy rains. The maxim can be
extended to human beings also. A man lacking good
Samskāras, does not show any good results.

118. उषरवृष्टिन्यायः

Even though showers of heavy rain fall on the barren and

salty land, nothing can grow on such a land. It does not serve
any purpose of germinating the seed on this unfertile land.
Similarly, even if many facilities are provided to a dull-witted
student, they are of no use. Such a student will not increase
his knowledge despite giving him all kinds of facilities.

119. उर्णनाभिन्यायः
47
A spider spreads a net with the help of some sticky substance
and unwinds it in the same manner. The Almighty also,
creates the world through his own Self and withdraws it in his
own body. The maxim tells us that creation and dissolution
of this world takes place exactly like the mode or fashion of
the spider.

120. ऊहापोहन्यायः

Ūha is inference and Apoha is setting aside, removing Any

polemic dispute proceeds on the two prongs. This procedure
is the very disputation itself, as the maxim indicates. --सा०
920

121. ऋतुमतीकन्यकान्यायः

In olden days, the marriage preparations used to start when

the girl used to attain the age of puberty. After the marriage,
she used to go to her husband's house, leaving the house of
her parents. She thus used to get a long lasting support.

122. ऋतुलिङ्गन्यायः

A particular verse related to the seasons occurs in many

works. The verse is as follows-

यथार्तावृतुलिङ्गानि नानारूपाणि पर्यये। दृश्यन्ते तानि तान्येव,

यथा भावा यु गदिषु॥ --महाभारत, शान्ति० 233.15; तन्त्रवार्तिक
1.37; वेदान्तसूत्र 1.3.30; वायु पु राण 9.65; विष्णुपु राण 1.5.61.

48
123. एकदेशाविकृ तन्यायः

Even if a tail or an ear of a dog is cut off, the dog remains a

dog only. If a limb of a man is broken, he remains the same.
His original nature remains unchanged.

124. एकपुत्रन्यायः

(i) वरमेको गु णी पु त्रो न च मूर्खशतान्यपि।

एकश्चन्द्रस्तमो हन्ति न च तारागणोऽपि च॥

(ii) एके नापि सुपु त्रे ण सिंही स्वपिति निर्भयम्। सदैव दशभिः
पु त्रर्भारं वहति रासभी॥ --सुभाषितरत्नभाण्डागार 6,7/90.

It is better to have one good, meritorious, virtuous son than

having hundreds of bad, wicked and unrighteous sons. It is
the virtue or the good behaviour which makes a man strong
and popular in society and not the physical number.

125. एकवृन्तगतफलद्वयन्यायः

इह हि सभङ्गश्लेषस्य शब्दद्वयवृत्तित्वं जतु काष्ठन्यायेन, अभङ्गस्य

चार्थद्वयवृत्तित्वमेकवृन्तगतफलद्वयवच्च स्फु टमेव। --रसगङ्गाधर,
पृ० 536 One stem of a tree sometimes, bears two fruits at a
time. This maxim indicates the achievement of many results,
through one action only. The famous figure of speech 'Sleṣa'
(paranomasia) is actually conveyed poetically. It conveys
more than one meaning of one word.

126. एरण्डबीजन्यायः

49
The castor seed slips off from the tree. But it rises up and
gets stuck up to the tree again. Similarly, a man attains good
state and prosperity when he becomes free from the worldly
chains. --सा० 705

127. कटकगवोदाहरणन्यायः

Once a cowherd came to know that no arrangement was

made for the protection of the cows. So he constructed a
closed enclosure and kept all his cows inside it. Once the
enclosure caught fire and all the cows were burnt in it. This
maxim, based on this anecdote, conveys that despite safe
guards, fate becomes uncertain. What a man proposes, fate
may dispose it off. Despite one's utmost efforts, fate may
undo one's efforts.

128. कण्टकन्यायः

The word "Kanṭaka" has atleast two meanings. One is 'a

thorn' and other is 'an enemy'. If one is pricked by a thorn,
one tries to remove it with the thorn to avoid further trouble.
Similarly, one tries to crush one's enemy with the help of
other enemy and then tries to ruin the other enemy. This is
the stratagem on which this maxim is based.

129. कण्ठचामीकरन्यायः

प्रत्यगात्मतया तस्य प्राप्तत्वेऽपिच सर्वदा।

कण्ठचामीकरन्यायात् तत्प्राप्तिरुपचर्यते॥ 'Cāmīkara' means
gold. Secondarily any golden ornament is called Cāmīkara! It
50
also means golden chain put around the neck. A stupid
person has no idea about the golden chain he has put on.
Similarly, a person, though Brahman from the ultimate point
of view, does not realize it, owing to ignorance only. A
teacher can make him realize it. Though Brahman is
indirectly realized through understanding, the real nature of
the individual soul; the self as it were is not realized owing to
the influence of Māyā. It is the advice of the preceptor which
advises him to realize it inwardly.

130. कतकरे णुन्यायः

This maxim is generally applied to a person who wipes off

the bad qualities of other person just by his contact, as the
fruit called 'Kataka' removes the dirt from the water when
that fruit is put in it.

131. कदम्बगोलकन्यायः

पित्रा स्वपाणिपद्मेन स्पृश्यमानोऽवनिपतिः। उत्कोरकदम्बाभौ

बभूव पु लकाङ्कु रैः। --हेमचन्द्र परिशिष्टपर्य 1.24

वीचीतरङ्गन्यायेन तदुत्पत्तिस्तु कीर्तिता।

कदम्बकोरकन्यायादुत्पत्तिः कस्यचिन्मते॥ --जयन्त, न्यायमञ्जरी,
पृ० 214, 228

The Kadamba tree puts forth buds simultaneously. This

maxim is applied to a situation when many events occur
simultaneously.

51
132. कदलीकण्टकन्यायः

Whether a thorn gets stuck up to a plantain tree or a plantain

tree is pierced by the thorn, the result is the same! Both ways,
the plantain tree only suffers. Similarly, when a good person
comes in contact with a wicked person, a good person only
suffers and not the bad person. This is the import of the
maxim.

133. कनककु ण्डलन्यायः

Ex. वाचारम्भणं विकारो नामधेयं सुवर्णमित्येव सत्यम्।

Gold and golden ornaments are the same from the point of
view of 'being gold', though they are different in shape. This
maxim shows the essential unity between cause and effect.
Accordingly, the world is the effect which is not different
from the Brahman which is the cause.

134. कन्दुकन्यायः

A ball when pressed down with force, jumps up, as it is its

nature. It does not get pressed even though we apply full
force on it. Following this, the maxim suggests that even if a
good man is suppressed or denigrated, he is not affected by it.
He attains his original position by his good and virtuous
deeds.

135. कपिञ्जलन्यायः

52
There is an injunction in the Brāhmaṇas that the Kapiñjala
birds should be sacrificed but the number of these birds is not
mentioned. This doubt arises because the word Kapiñjala is
used in plural. So it can be inferred that at least three birds
should be killed. This maxim is applied to those items where
the grammatical form determines the meaning of the word. --
जैमिनिसूत्र 11.1.38-46

136. कपित्थभंगन्यायः

जानन्नपि खलु जातिं तव न जानामि शीलविभवेन। तिष्ठतु ममैव

मनसि किं कपित्थेन भग्नेन॥ --मृच्छकटिक 6.21 Even if a
wood-apple fruit is broken, it does not yield any substantial
matter, as it is almost hollow inside. Too much of analysis
leads to disappointment.

This maxim is used in the Sanskrit drama "Mṛchha kaṭika".

Considering the caste of somebody is as useless as breaking
the wood-apple fruit.

137. कफोणिगुडन्यायः

This maxim suggests two meanings.

(i) To ask somebody to lick the jaggery, kept on his elbow

which is impossible,

(ii) To act or pretend the licking of jaggery, even though it is

not actually placed on the elbow.

53
138. कमठीदुग्धन्यायः

This maxim is applied to those futile cases like the milk of a

female tortoise which cannot even be imagined as drinkable.

139. कम्बलनिर्णेजनन्यायः

निर्णे जनं हृयु भयं करोति कम्बलशुद्धिं पादयोश्च निर्मलताम्। --

शाबरभाष्य, जैमिनि 2.25

While washing a blanket, even the feet of the washerman are

washed or cleaned. This maxim is applied to the situation in
which two works are accomplished at a time.

140. करकङ्कणन्यायः

(I) The word "Karakankaṇa" the word kara is redundant.

Even the word karakankaṇa is in currency, probably
suggesting that the bracelet is worn on the wrist and not
placed in the ornament-box. 141. करटदन्तन्यायः

Counting the teeth of the crow is a useless endeavour. This

maxim is applied for wasting time in doing such a useless
task.

142. करदीपिकान्यायः

This maxim suggests that if one has got a lamp in one's hand,
it becomes useful to oneself as well as to others also.

54
143. करबदरन्यायः

A Badari fruit in the hand is clearly visible. This maxim

applies to those things which are clearly visible or distinct.

144. करभदोहदन्यायः

If we have a cow which yields milk, why should we try to

milch a female camel or a female ass? This maxim suggests
that when excellent devices are available, one should not
think of using ordinary devices.

145. करभपृष्ठकण्ठन्यायः

A camel is known as a beast of burden. It carries huge

luggage on its back. But the things which cannot be put on its
back, are put around its neck. It has to carry huge burden
which is inevitable, a beast of burden has to suffer.

146. करिकलभन्यायः

When the word 'kalabha' is used, it means a young one of an

elephant. The word 'Kari' in 'karikalabha' is redundant. Such
redundant usages are frequently found in the language. But
there is no necessity of this kind of usage. However,
sometimes some reason can be assigned to such redundants.
147. करिघण्टान्यायः

'मतिरे व बलाद् गरीयसी यदभावे करिणामियं दशा। इति घोषयतीव

डिण्डिमः करिणो हस्तिपकाहतः क्वणन्॥ --गु णरत्न 8; सा० 653

55
It is difficult to control an intoxicated elephant. It can move
anywhere and crush anything which comes in its way. In
order to ward the people off from this intoxicated elephant, a
bell is tied around its neck. This maxim suggests that
intelligence is superior to strength. In the absence of which
the elephants are completely dependent on the driver. Despite
its strength, the intelligent driver can control the elephant. So
intelligence is superior to strength.

148. करिणीप्रसवन्यायः

A female pig gives birth to many young ones at a time but the
female elephant gives birth to only one cub. Even then the
elephant is superior to the pig qualitatively though not
quantitatively.

149 करिबृंहितन्यायः

Cf -- गजघटान्याय, नीलेन्दीवरन्याय, पर्वताधित्यकान्याय,

वाजिमन्दुरान्याय, मृगवागु रान्याय इ०

विशिष्टवाचकानामपि पदानां सति पृथग्विशेषणवाचक

पदसमवधाने विशेष्यमात्रपरतायां करिवृहितन्यायः प्रवर्तते।
-लौकिकन्याय साहस्रीतः, उद्धृतं--रघु नाथ

150. कर्क टीगर्भन्यायः

The word 'Bṛṁhita' means the trumpeting of an elephant.

The word 'kari' is redundant. The prefixed word may indicate

56
some speciality of trumpeting. There are many adages or
maxims like this.

When karkaṭī tree bears fruit, it also bears some other types
of fruit. As soon as those fruits appear, the original, genuine
fruits are destroyed. The maxim is used to describe a
situation in which sundry things survive and the chief matter
is ruined.

151. कर्णकौन्तेयन्यायः

Cf. राजपु त्रव्याधन्यायः

So long as Karṇa did not know that he was the son of Kunti,
he was thinking that he was the son of Rādhā. When he came
to know the truth, he began to call himself the son of Kunti.
This maxim is used when the later realization (reality) dawns
on a person.

152. कर्मविपर्यासन्यायः

This maxim is applicable to a situation in which the order of

cause and effect is reversed.

153. कलविङ्कघटन्यायःI यथा घटे वरुद्धः

कलाविङ्कस्तन्मुखापावरणे बहिरुड्डीय गच्छति, तर्हितकल्पनापि
सत्या। --योगवासिष्ठ, निर्वाण, उत्तरार्ध 97.10

The Kalavinka bird which is caught in a closed earthen pot,

flies away as soon as the cover of the pot is removed. So also

57
the individual soul encased in the body, escapes immediately
when the actions (and their effects) are annihilated.

154. कलविङ्कघटन्याय :II

कलविङ्कघटन्यायो धर्म इत्यपि तद्विदाम् । तथात्मसिद्धे

म्लेच्छानां तद्देशेषु न दुष्यति । --योगवासिष्ठ, निर्वाण, उत्तरार्ध 97-
10

If a Kalavinka bird is kept in a jar, closed with a lid and after

some time the lid is removed, the bird inside soon escapes.
Similarly, the individual self encased in a body, becomes free
when the body falls down. The Yogavāsiṣtḥa text refers to
this maxim.

155. काकतालीयन्यायः

Ex. तालः करतलयोः शब्दजनकः संयोगः । तस्मिन् क्रियमाणे

उत्पतन् काको दैवात् तत्र तालाभ्यामाक् रान्तोऽभूत् । तदेतत्
काकतालीयमुच्यते। --नीलकण्ठटीका, महाभारत, शान्ति०
12.17.11.

If a crow perches on the branch of a Tāla(palmyra) tree it

breaks. It does not give way owing to the weight of the crow.
As such, the maxim describes the events which take place
casually or by coincidence. Various explanations are given
about the relation of the crow and the branch of the Tāla
tree.

156. काकत्रोटिबिम्बन्यायः
58
A crow imagines that its beak is the Bimba fruit. This maxim
denotes a person who is ignorant about himself.

157. काकदन्तगवेषणन्यायः

Ex. (i) पञ्चपादिका, पृ० 53-68 (ii) जयन्त न्यायमञ्जरी, पृ० 7

नचिके तो मरणं मरण सम्बन्धं प्रश्नं प्रे त्यास्तीति नास्तीति

काकदन्तपरीक्षारूपं मानुप्राक्षीर्मै वं वक्तु मर्हसि। --शाङ्करभाष्यं,
कठोपनिषद् 1.25

Finding out or counting the teeth of a crow is an impossible

task. It is a waste of time in doing such a useless work. This
sense of useless task and wasting our precious time in doing
fruitless work is conveyed by this maxim.

158. काकदध्युपघातन्यायः

A person who was going out, asked the person who was at
home to protect the curds from the crow. This actually
implies that the person should protect it from various
dangers. But this person followed the advice literally. He
protected it from the crows but allowed the dog to gulp the
curd.. 'kāka' is the representative (Upalakṣaṇa) of all such
animals which spoil the curds. But this stupid fellow did not
understand it. The maxim points to such a thoughtless
person.

159. काकपिकन्यायः Cf. काचमणिन्यायः

59
काकः कृ ष्णः पिकः कृ ष्णः को भेदः पिककाकयोः। वसन्तसमये
प्राप्ते काकः काकः पिकः पिकः॥

A crow and a cuckoo both are black in comprehension. But

there is a vast difference in their qualities. The maxim shows
the difference between two persons, though they may appear
similar apparently. The difference between a crow and a
cuckoo is visible clearly in the 'Vasant' season i.e. (spring
season).

160. काकरुतभीरुन्यायः

Once an affectionate and a loving couple was enjoying sound

sleep. Suddenly the beloved heard the harsh crowing of a
crow. Being alarmed, she embraced her husband firmly.
Actually this lady was not a coward because she had come to
her lover after crossing the river Narmadā, a few hours ago.
The maxim suggests that one may venture to do something.
After achieving that one is likely to submit oneself to one's
own instincts like fear.

161. काकवन्ध्यान्यायः

It is believed that the eggs of a female cuckoo are hatched by

a crow. As the female crow does not hatch its eggs, it always
feels that it is barren. It does not get its own progeny. A
woman whose children die immediately after their birth, is
called 'Kākavandhyā'.

162. काकाक्षिगोलकन्यायः
60 द्वै
Example बलिनोद्विषतोर्मध्ये वाचात्मानं समर्पयन्। द्वैधीभावेन
वर्ते त काकाक्षिवदलक्षितः॥ अविरोधिसुखे बु द्धिः स्वानन्दे च
गमागमौ। कु र्वन्त्यास्ते क् रमादेषा काकाक्षिवदितस्ततः॥ एकै व
दृष्टि: काकस्य वामदक्षिणनेत्रयोः। यात्यायात्येवमाननन्दद्वये
तत्त्वविदो मतिः॥ --जैमिनिसूत्र, तन्त्रवार्तिक, 6.2.1

This maxim speaks about the pupil of the eye of a crow. A

crow can see with one eye only and turns that eye towards the
things to be perceived. The maxim is utilized to explain the
formation of the word 'Antarīpa' in Amarkośa. The word
'Dvīpa' is in both the genders --masculine and Neuter, so is
the word Antarīpa.

163. काकाधिकरणन्यायः

When a person was asked, "Which is Devadatta's house?",

He replied "That house on which the crow is perching". But
perching of a crow cannot be taken to be an exclusive
characteristic of a house. This maxim is applied to a
statement which furnishes imperfect proof.

164. काकिणीन्यायः

The maxim indicates quarrels which are caused by money. --

Kākiṇi

165. काकोलूकनिशान्यायः

पत्रं नैव यदा करीरविटपे दोषो वसन्तस्य किं नोलूकोऽप्यवलोकते

यदि दिवा सूर्यस्य कि दूषणम्। The brightness of the day is the
61
morning time for a crow but it is night for an owl, as it cannot
see anything in the day time. The time for visibility for both
of them is different. This maxim points out that the natural
characteristics of a being cannot be changed.

166. काचकु म्भद्वीपन्यायः

The glass cover over the burning wick of a lamp acts as its
protector. Even the strong wind of a storm cannot extinguish
it. This maxim suggests that there need not be any fear or
danger when adequate protection is provided.

167. काचमणिन्यायः

Ex. मणिर्लुठति पादेषु काचः शिरसि धार्यते। क् रयविक् रयवेलायां

काचः काचो मणिर्मणिः।

A jewel and a piece of glass appear to be alike. But there is a

vast difference in their properties. The worth of a thing is
determined by its inner qualities and not by its external
appearance.

168. कान्तारन्यायः

Two travellers were travelling separately. After some time,

they came near a forest. They were afraid of entering the
forest. So both of them came together and jointly began to
discover the route. After crossing over the dangerous route of
the jungle, they began to travel separately and took separate
courses. It is the need which makes people friends for a
62
limited time. Once the need is over, the friendship also wanes
away.

169. काशकु शावलम्बनन्यायः

Ex. (i) सर्वदर्शन सङ्ग्रह, आर्हत दर्शन, पृ० 21. (ii) नैष्कर्म्य
सिद्धि 1.76. (iii) तन्त्रवार्तिक 1.3.8. A drowning man tries
hard to save himself by catching whatever comes at hand in
the water. He tries to hold even a blade of grass forgetting
that it cannot be a proper support to save him. He tries
hectically to save himself from drowning.

170. कांस्यभोजनन्यायः

This maxim refers to the custom of taking food in a plate,

made of white copper or bell-metal. A disciple determines to
eat food, left over by the teacher in a bell-metal plate. The
teacher also began to take food in such a plate, though it was
not compulsory for the teacher to take food in that plate. The
teacher was particular to see that the vow of the pupil is not
violated.

171. कीटभृङ्गन्यायः

If a bee catches an insect, it becomes so much panic stricken

that it begins to think about the danger from the bee, day and
night. It thinks so much about it that the insect becomes the
bee itself. This maxim refers to the deepest type of
meditation.

63
172. कीटोद्धारन्यायः

This maxim refers to a person, striving hard to save his life,

as an insect thrown out from the running water, takes resort
on a tree somehow or other.

173. कीलप्रतिकीलन्यायः

Two nails hold fast a wheel firmly. Similarly the act of

advancing strong arguments establish some doctrine firmly.

174. कु क्कु टध्वानन्यायः

This maxim refers to a gradually increasing or growing

matter which is like the sound, coming from a cock. The
sound of the cock is weak in the beginning but goes on
increasing slowly.

175. कु ण्डधारोपास्तिन्यायः

Once a person served a Yakṣa called Kuṇḍadhara sincerely.

As the Yakṣa did not have the power to give a boon, he
managed to give a boon to the devotee from the deity. The
good persons, inspite of their weakness, try to do good to the
people through somebody. The good people try to increase
the Sattva quality of a man when they want to help. The
maxim underlines this trait of the character of good men.

176. कु मारीकङ्कणन्यायः

64
This maxim refers to a legend when some persons came to a
certain house to see a girl. They heard the noise of the
bangles when the girl started pounding. The bangles slowly
dropped except one and the noise practically stopped. This
legend suggests that a person alone can attain peace by
meditation without the assistance of anybody else.

177. कु मारीकङ्कणन्यायः

बहूनां कलहो नित्यं द्वाभ्यां सङ्घर्षणं तथा । एकाकी विचरिष्यामि

कु मारीकङ्कणं यथा ॥

A man who tries to have company with many, may not be

happy, as the company with many may result in quarrels,
Even the company of one cannot avoid differences. One
bracelet on the wrist of a virgin lady does not create any
sound. So the man ultimately decides to live without the
company of anybody else.

178. कु म्भदीपिकान्यायः

A lamp which is burning inside a jar, may not be seen from

outside but it continues to burn inside. So also, the maxim
assumes, the brilliance of a man may not be seen externally,
nevertheless, it does exist internally.

179. कु म्भीधान्यन्यायः

'Kumbhī' is a container in which grains are stored. If an

injunction says that a cow should be presented to a Brāhmaṇa
65
who has stored grains in kumbhī. 'Kumbhī' has no particular
singificance, as grains are generally stored in a container
only. In order to avoid the fruitless nature of the word, the
compound can be dissolved as Brāhmaṇa having grains in
one kumbhi only, indicating his poverty.

180. कु लकन्यकान्यायः

Ex. सत्यं सन्ति गृहे गृहे सुकवयो येषां वचश्चातु री स्वे हर्म्ये
कु लकन्यके व लभते जातैर्गुर्णै गौरवम्।

A woman, having beauty, quality and character gets due

respect in her mother's house only. Inspite of having many
good qualities, she has to work hard in her inlaw's house and
does not get proper respect in her husband's house. Even then
she cannot stay for a long period in her mother's house
because her proper place is in her husband's house and the
people in the society also give respect only when she remains
in her mother-in law's house.

181. कु लालचक्रन्यायः

A potter rotates his wheel speedily with the help of a stick in

his hand. Even though he withdraws his hand and the stick
from the wheel, the rotation continues for some time. The
maxim, based on this event of the potter's wheel, tells that
the impressions of good behaviour and virtuous character of
a person do not disappear. --सा० 702 182.
कु लालचक्रकीटन्यायः

66
Ex. यथा कु लालचक् रे ण भ्रमता सह भ्रमतां तदाश्रयाणां
पिपीलिकादीनां गतिरन्यैव प्रदेशान्तरे ष्वप्यु पलभ्यमानत्वादेवं
नक्षत्रराशिभिरूपलक्षितेन कालचक् रे ण ध्रुवं मेरुं च प्रदक्षिणेन
परिधावता सह परिधावमानानां तदाश्रयाणां सूर्यादीनां ग्रहाणां
गतिरन्यैव नक्षत्रान्तरे राश्यन्तरे चोपलभ्यमानत्वात्। - सा० 597

This maxim indirectly refers to a verse in the Bhāgavata

Purāṇa. The potter's wheel moves in a particular direction. If
something is placed on the wheel, it appears to be moving in
the opposite direction. The small insects, like ants, appear to
be rotating in a different way. The mountains like Meru and
the planets like Dhruva and also the movement of the sun,
moving in consonance with the time wheel, appear to be
different.

183. कु ल्याप्रणयनन्यायः

This maxim suggests that one act may yield many fruits,
giving the example of the water of the canal which is useful
not only to the fields but also for drinking and for many other
purposes too.

184. कु शकाशावलम्बनन्यायः

Kuśa is a type of grass and kāśa also is a type of grass which

has white flowers. Both kuśa and kāśa are very thin and weak
type of plants and it is dangerous to catch hold for rescue in
times of danger. The maxim points at a man who advances
feeble arguments or takes support of weak things.

67
185. कु सुमस्तबकन्यायः

Ex. कु सुमस्तबकस्येव द्वे वृत्ती तु मनस्विनाम् । मूर्ध्नि वा

सर्वलोकस्य विशीर्ये त वनेऽथवा ॥ --भर्तृहरि, नीतिशतक, 33 A
bunch of flowers has two positions generally. These flowers
either adorn the head and other parts of the body of a human
being or they are placed on the dead bodies as a mark of
respect and they fade away. Similarly, the men of self-respect
are highly respected in the society or fade out unheard and
unsung.

186. कु सूलधान्यन्यायः

Ex. विष्टभ्याहमिदं कृ त्स्जमेकांशेन स्थितो जगत्। --नीलकं ठ

The store-houses of grains are full with grains generally.

They are completely rich with grains. The maxim applies to a
person who is rich and perfect in all respects, like the store-
houses which are completely filled with grains.

187. कूटकार्षापणन्यायः

Ex. शब्दापभ्रंशवदेव गौणभ्रान्त्यादिप्रयोगनिमित्ता

अर्थापभ्रंशा भवन्ति, ते शास्त्रस्थैरे वाविप्लुतार्थ
क्रियानिमित्तपु ण्यर्षिभिः शक्यन्ते, साध्वसाधुकार्षापणमध्यादिव
तत्परीक्षिभिर्विवेक्तु म् । – तन्त्रवार्तिक, 1.3.8

If a faked coin is in currency, it should be withdrawn from

circulation as early as possible. On the same line, the maxim

68
tells that the Smṛtis which go against the Śrutī should be
discarded immediately.

188. कूपकूर्मन्यायः Cf. कू पमण्डूकन्यायः

A tortoise, living in a well, thinks that the well in which it is

living, is the only world around it. Narrowminded person
thinks that the world around him is the entire world. The
maxim also suggests that a person accustomed to live in a
small circle, does not feel like giving it up like the tortoise in
the well.

189. कूपकूखननन्यायः

The maxim depicts a man who thinks of digging a well when

his house is blazing with fire or when he feels thirsty
suggesting, thereby, the nature of a man who does not
provide anything for the future or for probable difficulties and
runs hither and thither for help in the time of difficulty.

190. कूपखानकन्यायः

Cf कू पकू र्मन्यायः यावत्स्वस्यमिदं शरीरमरुतं यावज्जरा दूरतो

यावच्चेन्द्रियशक्तिरप्रतिहताः यावत्क्षयो नायु षः। आभिश्रे यसि
तावदेव विदुषा कार्यः प्रयत्नो मशन् सन्दीप्ते भवने तु कू पखननं
प्रत्यु द्यमः कीदृशः॥ --भर्तृहरि, नीतिशतक 138

When a person digs a well, some water and mud bound to fall
on his body, spoiling his clothes and body. But after some
time of digging, fresh water starts flowing from the well. He
69
cleans his clothes and body with the same clean, fresh water.
Similarly, the faults engendered by the dualistic attitude, are
cleared off by developing Advaita or monistic spirit.

191. कूपमण्डूकन्याय : Cf कू पकू र्मन्यायः

A frog moves about in a well. It does not go out of that

limited area. So it thinks that the well around it is the only
real world. This maxim describes a person who is narrow
minded.

192. कूपयन्त्रघटीन्यायः

Ex. काँशित्तुच्छयति प्रपूरयति वा काँश्चिन्नयत्यु न्नतिं काँश्चित्

पातविधौ करोति च पु नः काँश्चिन्नयत्याकु लान्। अन्योन्यं
प्रतिपक्षसन्ततिमिमां लोकस्थितिं बोधयन्नेष क् रीडति
कू पयन्त्रघटिकान्याय प्रसंक्तो विधिः॥ -मृच्छकटिक, 10.59;
सा० 664

In a contrivance at a well, on a rotating wheel with many

pitchers are attached to it. As the wheel goes down, the jars
are filled with water. When they come up along with the
wheel, they are emptied. Again they go below and come up.
Thus the wheel goes on filling and emptying the jars. The
fate or providence also rotates like a wheel, changing the
fortunes of human beings. This is what a verse in
Mṛcchakaṭika tells us. It empties or fills up some; it elevates
some and (degrades some) makes some fall down and makes
some anxious, ( thus ) making ( all) realize this state of

70
things in the world--conveying the sense of the maxim "the
well machine and the buckets".

193. कूर्मकिशोरन्यायः

The maxim is a reflection on a man of forgetful nature, who

is compared to a female tortoise. The she-tortoise has a
forgetful nature. She forgets that she has laid eggs. Suddenly
she remembers and tries to find the place where she had laid
the eggs. This is how the man of a forgetful nature is
described.

194. कूर्माङ्गन्यायः

(i) वाचस्पति मिश्र साङ्ख्यतत्त्वकौमुदी कारिका --9.18. (ii)

मुण्डकोपनिषद् --3. (iii) भगवद्गीता --2.68.

Ex. यदा संहरते चायं कर्मोऽङ्गानीव सर्वशः। इंद्रियाणि

इंद्रियार्थे भ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ --भगवद्गीता 2.58. A
tortoise has the skill (knack) of withdrawing its limbs under
its broad, hard, thick back when it senses some danger. The
limbs when withdrawn, are not seen apparently. Similarly,
when the effect-matter becomes apparent, the causal matter
remains unseen. When the effect matter is destroyed, it
becomes one with the causal matter.

195. कृ तक्षौरनक्षत्रपरीक्षान्यायः

मुण्डितशिरोनक्षत्रान्वेषणम्, कृ ते कार्ये किं मुहूर्तप्रश्नेन । न हि

विवाहानन्तरं वरपरीक्षा।
71
In the olden days, an auspicious day was fixed for doing the
first hair-cut. Even in modern days also, this custom of
finding an auspicious good day for doing birth hair-cut
prevails. But this indication of finding a lucky, auspicious star
should be obviously considered before the actual shaving
otherwise that ascertaining of the auspicious star will be
purposeless after the actual hair cutting as the merits and
demerit of the bridegroom should be considered before the
actual marriage takes place. It is useless afterwards.

196. कृ तप्रणाशाकृ ताभ्यागमप्रसङ्गन्यायः

The maxim states two things--accepting those meritorious

deeds which are not actually performed, as fruit bearers and
accepting the loss of the (fruits of) actions done.

197. कृ पणधनन्यायः

Ex. कृ पणेन समो दाता न भूतो न भविष्यति। अस्पृशन्नेव वित्तानि

यः परे भ्यः प्रयच्छति॥ --कवितामृतकू प, 129 This maxim is
used to describe a miser, (a greedy person) who neither gives
money to the needy nor uses it for his own pleasures. This
miser does not use his wealth for others nor does he use it for
his own benefit. Such wealth however, is generally stolen
away by the thieves or lost in his presence. When a thing
does not help the bearer, it is practically lost before him. In
this situation the man becomes helpless in spite of having
plenty of wealth.

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198. के कराक्षन्यायः

A squint eyed person looks at a point. But it appears that he

is looking at some other point. This maxim is applicable to
any such delusive appearance.

199. के तकीकु सुमन्यायः

भीमकान्तैर्नृपगु णैः स बभूवोपजीविनाम्। अधृष्यश्चाभिगम्यश्च

यादोरत्नेरिवार्णवः॥ --रघु . I.16.

The ketaki flower attracts everybody by its sweet fragrance.

But men are afraid of plucking it, as they are afraid of the
thorny sheath. The maxim states that the attractive things are
difficult to be obtained because of some danger involved in
approaching or obtaining them, as the people attracted by the
precious jewels in the ocean take a deep dive but they are
afraid of the dangerous poisonous reptiles into it.

200. कै दारिकन्यायः

Cf. नीलकण्ठ 6.35

Kaidarika is a farmer. He provides irrigation facility to a

particular part of the farm. After providing sufficient water to
it, he closes it and turns the water to the unirrigated part. In
short, he manages to supply water to the entire farm. So also,
says this maxim, the detachment starts from the mind and by
continuous adherence to it, it spreads through out the body

73
and then the Yogin witnesses a stream of detachment for his
ultimate good.

201. कै मुतिकन्यायः

कै मुत्वेनार्थसंसिद्धिः काव्यार्थपत्तिरिष्यते।
स जितस्त्वन्मुखेनेन्दुः का वार्ता सरसीरुहाम्॥

'Kimuta' is used in the sense of 'What more needs to be

said?' It is also used as follows:--how can the lesser persons
dare do something which the eminent persons cannot do?
This is also called Kāvyārthāpatti. This maxim can also be
used to describe a situation when a particular meaning is not
conveyed by individual means.

202. कोषपानन्यायः

In the days of yore, there were many ways of torturing a

suspected criminal in which, making the culprit drink poison
was one of the ways which is mentioned in this maxim.

203. कोष्ठपानन्यायः

This maxim tells about a drunkard who asserts that he drinks

liquor in the house only. He does not drink anywhere outside.
This stealthy method of developing vices is indicated by this
maxim.

204. कौन्तेयराधेयन्यायः

74
Cf. राजपु त्र व्याद्दन्यायः, कर्णकौन्तेयन्यायः

Karna who was actually the son of Kunti, thought that he was
the son of Rādhã as he did not know about the secret of his
birth. But when he came to know the truth about his birth, he
really became the son of Kunti. On this the present maxim is
based and it is applied to the fact that the concept that body
is soul, vanishes and one come to know the reality by virtue
of the advice of the teacher.

205. क्रियाद्वयर्थकरीन्यायः

मुमुक्षणा श्रोत्रियेण क्रियमाणं कर्म सत्त्वशुदिधद्वारा स्वस्य

मोक्षहेतु र्भवति, वृष्टयादिद्वारा जगत्थितिहेतु श्च भवत्यत उभयथापि
कर्म कर्तव्यमेवेति। --लौकिकन्याय, सा० 529

A good deed performed by a great man shows twofold result-

(i) He attains liberation by virtue of his pious act. (ii) He
helps sustaining the world.

206. क्षतमक्षिकापातन्यायः

Flies cling to the injured part of a person from which blood

and flesh are exposed. Injured part itself is painful and when
the flies cling to the exposed part, it becomes more painful
and unbearable. This way of attacking a person on his weak
points is the tendency of the wicked. This is what the maxim
indicates. --सा० 752

207. क्षतेक्षारन्यायः
75
If salt is sprinkled on a sore, the pain becomes unbearable.
This maxim suggests the cruel method of inflicting injuries
on the already injured (mostly mentally).

208. क्षीरदग्धजिह्वान्यायः

दुध का जला छांछ भी फू ककर पीता है। (Hindi) Cf. दुधाने तोड
भाजले की ताक सुद्दा फु कू न पितात (Marathi)

If a man's tongue gets scalded by sipping boiled milk, he

becomes fearfully cautious and drinks buttermilk also by
blowing air into it to make it cool. A man becomes
overcautious when he suffers from some painful happening.

209. क्षीरनिम्बन्यायः

The maxim tells that the original nature of a man cannot be

changed by some artificial external device, as the bitterness
of the Neem tree will not be diminished even if milk is
poured to its roots instead of water.

210. क्षीरनीरन्यायः

Ex. हंसो हि क्षीरमादत्ते तन्मिश्रा आ वर्जयत्यपः॥ --

अभिज्ञानशाकु न्तलम् VI.28

This milk water maxim says that when milk and water get
mixed, they become inseparable. So when things and
concepts are mixed or blended together inseparably, they
indicate "Saṁkara". But when two things like dal and rice are

76
mixed, they can be separated. This separable mixture is
called "Saṁsṛṣṭi". They are together like the incarnation of
Narasiṁha.

211. क्षीराब्धिवासिक्षीरकामनान्यायः

Viṣṇu once slept in the ocean of milk. There was no dearth

of milk for Him. But how unlucky it would be if he had to
roam about in search of milk in the times of difficulty.
Similarly, how unlucky will he be if a man has to move about
in search of something which is found in abundance in his
place?

212. खड्गकोशन्यायः

A sword is kept in a scabbard when it is not in use. If a man

runs away in fear, looking at an empty scabbard, he will be
called the stupid coward. This maxim describes a man who
feels frightened by some external appearance of danger.

213. खण्डितशाखान्यायः

The maxim states that even if a branch of a tree gives way,

sprouts are seen growing from the place from which it is
broken. Similarly, if a good or prosperous man loses
something, it does not require much time for him to recover.

214. खपुष्पन्यायः

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The flower of the sky is a fictitous notion. This maxim
thereby, is applied to an impossible, non-existing thing!

215. खराश्वन्यायः

Cf. खरीविषाणन्यायः

This maxim hints at a wonderful and an astonishing situation

and at the same time an impossible and an unimaginable
thing in which a horse may be converted into an ass or vice
versa.

216. खरीपाषाणन्यायः

'Kharī' means a vessel made of wood or stone. The maxim

originates from a legend. A milk vendor used to carry milk
into two vessels, hanging on both the sides of the bamboo,
and carrying the stick on his shoulders. Later he used to get
one pot-full of milk only. So he tied a stone of equal weight
on the other side of the stick. When the people asked him
about the stone, he said if he carried only one vessel, he may
lose the habit of carrying the weight of two pots. Moreover,
the milk pot does not shake. All this shows that the milk
vendor had to face misfortune of carrying the weight of the
stone also without any advantage. The maxim aims at this
profitless act.

217. खरीविषाणन्यायः

78
The maxim aims at an impossible or an improbable matter
like a female ass possessing horns.

218. खलेकपोतन्यायः

Ex. वृद्धा यु वानः शिशवः कपोताः खले यथामी यु गपत् पतन्ति।

तथैव सर्वे यु गपत्पदार्थाः परस्परे णान्वयिनो भवन्ति॥

The maxim takes its origin from an incident. Pigeons see

some grains on the ground of the field. All the pigeons alight
on the field together and not individually or separately.
Similarly, the words in a sentence convey the meaning of the
sentence as a whole and not individually. This maxim also
describes the events when many causes bring about one and
the same effect. It is also the basis of the figure of speech
called Samuccaya. --सा० 183

219. खल्वाटबिल्वीयन्यायः

Ex. खल्वाटो दिवसेश्वरस्य किरणैः सन्तापितो मस्तके वाञ्छन्

देशमनातपं विधिवशात् तालस्य मूलं गतः। तत्राप्यस्य
महाफलेन पतता भग्नं सशब्दं शिरः प्रायो गच्छति यत्र
भाग्यरहितस्तत्रै व यान्त्यापदः॥ --भर्तृहरि नीतिशतकम्, 91

The maxim is based on one incident. A bald-headed person

takes shelter under the shade of a Bilva tree, as he was tired
after a long journey. But unfortunately, a ripe Bilva fruit falls
on his head and his head breaks. This shows that an unlucky
man faces trouble wherever he goes. His bad luck does not

79
leave him. Detailed explanation of this maxim is given in a
verse in Nītiśataka of Bhartṛhari.

220. गगनकु सुमन्यायः

Flower of the sky is an impossible, improbable thing, It is

only an imaginative idea. It is quite impossible in reality.
When some impossible thing is to be indicated, this maxim is
used.

221. गगनारविंदन्यायः

This maxim tells about the lotus in the sky which is also an
impossible, improbable thing. --सा० 715

222. गजघटान्यायः

Cf. करिबृहितन्यायः

The word 'Ghaṭā' means a herd or a group of elephants and

hence the word 'Gaja' meaning elephant is not necessary.
Such words are redundant. This maxim refers to such
redundant usages.

223. गजानिमीलनन्यायः

Ex. देवी : कामयमानस्य चक् रे गजनिमीलिकाम् ।

- राजतरंगिणी 6.721

80
When an elephant does not want to see something which is in
front of it, it closes its eyes. According to this maxim, closing
the eyes suggests indifference or feigning not to see anything.

224. गन्धर्वनगरन्यायः

The town of the Gandharvas is purely an imaginery, non-

existent concept. This maxim is applicable to all such non-
existent concepts. 225. गुडजिविह्यिकान्यायः

If some bitter medicine is to be administered, some sweet

thing like sugar or jaggery, is put on the tongue of the
patient. The maxim based on this practice suggests that bitter
things or thoughts can be made palatable by serving sweet
things or thoughts.

226. गृहमार्जालन्यायः

The maxim says that the cat (domestic cat) moves happily in
the house but the elephant has to roam outside. It is tied
outside the house. Even then, the elephant gets more respect
than the cat, which is living happily inside the house.

227. गोक्षीरन्यायः

If the buffalo milk is mixed with the cowmilk, there will not
be any effect on cow milk. On the contrary, the entire milk
becomes good and pious. Similarly good things are not
affected by their contact with bad things.

81
228. गोक्षीरश्वदृतिन्यायः

If cow's milk which is considered to be very sacred and

pious, is kept in a bag made of dog's skin, it will be certainly
contaminated. So also, declares the maxim, that a man of
spotless character might be affected, even to a certain extent,
by keeping company with the man of bad character.

229. गोगवयन्याय :

A cow and a Gavaya (a wild buffalo) appear to be the same

externally but the difference between the two can be noticed
in their milk. The maxim tells us that the things which
appear to be similar outwardly are not the same. 230.
गोदोहनन्याय :

1. काम्यसूक्तानां महाव्रते आज्यशस्त्रत्वेन यथोक्तानां

गोदाहनन्यायेन पु रुषार्थत्वमेव, न क् रत्वर्थतम्। --जैमिनीयसूत्र,
शाबरभाष्य, 4.1.2

2. तस्माद्यथा क् रत्वाश्रयाण्यपि गोदोहनादीनि

फलसंयोगादनित्यान्येवमुद्गीथाद्यु पासनान्यपीति, द्रष्टव्यम्। अत
एव कल्पसूत्रकारा नैवंजातीयकान्यु पासनानि क् रतु षु कल्पयां-
चक् रुः॥ --ब्रह्मसूत्र, शाङ्करभाष्य, 3.3.42

The maxim refers to the act of milking a cow which is only

an incidental event. Thus it indicates that some things are
related to some matters only casually and not essentially or
generically.

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231. गोपगृहिणीन्यायः

हत्वा नृपं पतिमवाप्य भुजङ्गदष्टं

देशान्तरे विधिवशाद् गणिकाऽस्मि जाता।
पु त्रं स्वकं समधिगम्य चितां प्रविष्टा
शोचामि गोपगृहिणी कथमद्य तक् रम्॥

This maxim is based on an anecdote-Once a queen fell in

love with some other person (a paramour). She gave birth to
a child. Due to the excessive love for her lover, she killed the
king by giving poison and ran to her paramour. When she
came there, she was shocked to see her lover dead due to
snake bite. Out of disappointment, she left the town and
became a harlot in the adjoining place. One day, her own
son, sufficiently grown up by that time, approached her. He
recogized his mother and in a mood of penitence, threw
himself in the burning fire. The harlot mother too threw
herself into the river out of sorrow but was rescued by a
cowherd boy whom she married later. But while selling the
milk, she fell down and broke the pot. She had, thus, to face
a series of calamities. The maxim points out the series of
dangers which a man, lacking discretion, has to face. --सा०
977

232. गोपुच्छन्यायः

The maxim refers to the tail of a cow which is quite thick at

the beginning but gradually it becomes thinner and thinner. It

83
is applied to the events which are conspicuous in the
beginning but become insignificant later.

233. गोबलीवर्दन्यायः

Cf. ब्राह्मणवसिष्ठन्यायः उक्षा भद्रो बलीवर्द ऋषभो वृषभो वृषः।

अनङ् वान् सौरभेयो गौः......।। बलीवर्दस्य गोविशेषत्वेऽपि
बलीवर्दस्य झटिति गोत्वेन बोधनार्थं यथा प्रयोगस्तथान्ययोः
सामान्यविशेषरूपयो झटिति बोधनार्थं प्रयोगस्तत्रास्य
प्रवृत्तिः। --भामती, पृ० 518, 537

"Bring the bovine animal and bring the bull"–The latter half
of the sentence is not necessary. The order in the first part is
sufficient, as Gau (in masculine gender) means bullock also.
The combined use of 'Go' and Balivarda, however,
particularly emphasizes that the bull should also be brought.
The limitation of the meaning to 'bull' is done by the
combined use of 'Go' and 'Balivarda'. 234. गोमयपायसन्यायः

यदि च चित्तेनैके नानन्विताः स्वभावभिन्नाप्रत्यया जायेरन्नथ

कथमन्यप्रत्ययदृष्टस्यान्यः स्मर्ता भवेत्। अन्यप्रत्ययोपचितस्य
च कर्माशयस्यान्यः प्रत्यु पभोक्ता भवेत्। कथचित्
समाधीयमानमध्ये तद् गोमयपायसीयन्यायमाक्षिपति। --
पातञ्जलयोगसूत्रभाष्य 1.1.32

Though cowdung and milk are produced from the cow only,
they cannot be taken to be the same, owing to their common
origin. The same mind, for example, can give rise to
multifarious thoughts.

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235. गोमयवृश्चिकन्यायः

Ex. दृश्यते हि लोके चेतनात्वेन प्रसिद्धवैभ्यः पु रुषादभ्यो

विलक्षणानां के शनरवादीनामुत्पत्तिः, अचेतनत्वेन च प्रसिद्धेभ्यो
गोमयादिभ्यो वृश्चिकादीनाम्। --ब्रह्मसूत्र, शाङ्करभाष्य, 2.1.6

The scorpions take their rise in the cowdung and thus they
inherently exist in it. Similarly wicked nature of a wicked
man is inherent in him. This inherent wickedness of the bad
people is pointed out by this maxim. --सा० 890

236. गोमहिषीन्यायः

There is neither love nor enmity between the cows and the
buffaloes. They are two separate species. Similarly, there are
some kings who are incapable of doing favour or showing
frown (enmity) against anybody. This maxim aims at showing
this extreme indifference of some persons. 237.
गोमुखव्याघ्रन्यायः

Cf. पयोमुखविषकु म्भव्यायः

The maxim applies to a person who is cruel or pitiless like a

tiger but puts on an innocent face outwardly like that of a
cow.

238. गोवत्सन्यायः

If a cow is sold, it is taken for granted that the calf along with
the cow is also sold. The maxim says that when a big

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transaction takes place, smaller transactions connected with it
are supposed to have taken place.

239. गोविषाणन्यायः

अपार्थकमनायु ष्यं गोविषाणस्य भक्षणम्। दन्ताश्च परिधृष्यन्ते

रसश्चापि न लभयते। --महाभारत, शान्ति०, 128.57

The maxim aims at the stupidity of doing useless acts like

eating of the horn of a cow which has no taste but it may
result in breaking the teeth of the eater.

240. ग्रामदूरन्यायः

If one village is at a particular distance from another village,

the distance from both the sides is the same. The maxim tells
that there is no difference in the distance from one place to
another and back again.

241. घटनिर्मातृभुवनविधातृकलहन्यायः

Ex. हठादाकृ ष्टानां कतिपयपदानां रचयिता जन: स्पर्धालुश्चेदहह

कविना वश्यवचसा। भवेदद्य श्वो वा किमिह बहु ना पापिनि कलौ
घटानां निर्मातुस्त्रिभुवनविधातु श्च कलहः॥ --भोजप्रबन्ध, 248;
सा० 885 The man who manufactures a jar and the God who
fashions the entire universe, are far different from each other.
This maxim suggests that it is ridiculous for a man of inferior
power to vie with a powerful, strong person.

242. घटप्रदीपन्यायः

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Cf. घटसूर्यबिम्बन्यायः

If a lamp is placed inside a big jar, it illumines almost the

entire part of the jar. Similarly, suggests the maxim that the
man of knowledge (or wisdom) spreads his knowledge,
though he may not remain in the light of publicity. This
maxim can be explained thus. The influence of a person may
have limited sphere as the lamp in the jar spreads light inside
the entire part of the jar only.

243. घटारोहणन्यायः

This maxim indicates an ordeal in which the suspected

criminal is asked to stand on a jar without trembling to prove
his innocence.

244. घटाल्पदर्पणन्यायः

A jar, an elephant's temple and a mountain may be

enormously big in their own way, but appear to be small
when they are reflected in a mirror. This maxim steps in
when bigger things are to be estimated with the help of small
things.

245. घटियन्त्रन्यायः

आपद्गतं हससि किं द्रविणान्धमूढ लक्ष्मीः स्थिरा न भवतीति

किमत्र चित्रम्। किं त्वं न पश्यसि घटीजलयन्त्रचक् रे रिक्ता
भवन्ति भरिता भरिताश्च रिक्ताः॥ --प्रबन्धचिन्तामणि, सा० 726
When the water-wheel rotates, the jars attached to it, go on
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moving up and down. The empty jars are filled with water
from the well and those filled with water are emptied when
they come up. This emptying and filling of the jars continue
till the water-wheel rotates. This kind of situation is seen in
man's life also. Happiness and sorrow, richness and poverty
(emptiness) go on interchanging with each other. No state is
permanent in the humanlife.

246. घटीयन्त्रस्थितघटभ्रमान्यायः

Ex. श्वासप्रश्वासयोर्गतिविच्छे दः प्राणायामः। स च वायुः

सूर्योदयमारभ्य सार्धघटिकाद्वयं घटीयन्त्रस्थितघटभ्रमणन्यायेन
एकै कस्यां नाड्यां भवति। एवं सत्यहर्निशं श्वासप्रश्वासयोः षट्
छिताधिकै कविंशतिसहस्राणि जायन्ते।

This maxim is used when some events take place in a

revolving fashion like the pitchers fixed in the waterwheel
found in the fields.

247. घट्टकु टीप्रभातन्यायः

ननु स्फोटव्यञ्जकतापक्षोऽपि प्रागु क्ताविकल्पप्रसरे ण

घटकु टीप्रभातयितमिति चेत्, तदेतत् मनोराज्यादि जृम्भणम्।

This maxim is based on the event "Dawn at the toll gate". A

driver drives his vehicle in a round about way, through lanes
and bylanes in order to avoid the payment of toll amount. He
goes on travelling like that in his vehicle and finally in the
morning reaches a place which was nothing but the toll gate
only. When a man tries consciously to avoid a particular
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thing unluckily, he has to face the same event, even after his
conscious endeavour to avoid it. This maxim applies to such
situations.

248. घरट्टन्यायः

The worldly life cannot be imagined with only one either a

husband or a wife. Both are necessary for creation and for
keeping the wheel of life moving. The maxim suggests this
principle by giving the example of a grinding stone. Grinding
takes place only with the help of two stones- one moving
stone and the other a steady one.

249. घुणाक्षरन्यायः

Ex. श्रीर्निर्मिति प्राप्त घु णा क्षतैक वर्णोपमावाच्यमलं ममार्ज।

घु णोत्किरणात् कथंचिन्निष्पन्नमक्षरं घु णाक्षरम्। तदिव यदकु शलेन
दैवान्निष्पद्यते तद् घु णाक्षरीयम्। --शिशुपालवध 3.68

When the white ants attack wood, those ants go on pricking

inside the wood. With the dust particles coming out of these
prickings, the shape of some lines or letters is formed
incidentally. The maxim is used to describe certain events
which take place very casually or accidentally.

250 घृतकोशातकीन्यायः

Ghṛta means ghee. Kośātaki is a type of gourd. The

compound word means a gourd with ghee inside. But actually
there is no ghee inside that fruit or vegetable. The word is a
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misnomer. The maxim describes such things (or persons), the
names of which are contradictory to their contents. The name
of a person is Lakṣminārāyaṇa but he has no gold on his
body. 251. घृतदग्धन्यायः

If water is sprinkled on burn injury, that will develop some

sores on the burnt parts. Ghee is also a type of liquid. But
when it is sprinkled on the wound, the burning sensation of
the wound is not only reduced but no sores also come up.
Ghee actually helps in healing the wound. So apparently,
when things which appear malevolent, actually help the
growth or healing. This is the purport of this maxim.

252. घोटकब्रह्मचारिन्यायः

A horse behaves like a detached passionless animal as long as

it does not come across a mare (a female horse). But once it
sees, it runs after the mare. Some people observe celibacy so
long as they are away from the women. When they come
across a damsel, they get lured by her. This restricted
celibacy is the import of this maxim.

253. चक्रनाभिन्यायः

Cf. अन्योन्याश्रयन्यायः। --महाभारत, शान्तिपर्व 118.1

Nīlakantha's commentary

The maxim hints at mutual dependence by giving an example

of wheels of a cart which moves smoothly because of their
being supported by the axis.
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254. चक्रभ्रमणन्यायः

Ex. यथा दण्डापगमे संस्कारवशाच्चक् रं भ्रमति तथा

विवेकिनापि देहधारणकर्मणोरक्षीणत्वान्न तत्क्षणान्मुक्तिः,

किन्तूपभोगादिना कर्मक्षयादिति। तथा च श्रुतिः दीक्षयैव नरो
मुच्येत्तिष्ठे मुक्तोऽपि विग्रह। कु लालचक् रमध्यस्थो विच्छिन्नोऽपि
भ्रमेद् घटः॥ न तावदनाश्रित्यारब्धकार्यं कर्माशयं
ज्ञानोपत्तिरुपपद्यते । आश्रिते च तस्मिन् कु लालचक् रवत्
प्रवृत्तवेगस्य प्रतिबन्धासम्भवाद् भवति वेगक्षयप्रतिपालनम्। -
-ब्रह्मसूत्र, शाङ्करभाष्य, 4.1.15

A potter takes an earthen lump and places it on a rotating

wheel to fashion a jar out of it. He makes use of a stick for
making the wheel rotate swiftly. Though he withdraws the
stick after some time, the momentum of the wheel continues.
This maxim, based on this phenomenon, tells us that the
original impressions or Saṁskaras persist though the external
circumstances change.

255. चक्रवाकीचक्रवाकन्यायः

Ex. चक् रवाकवधुके आमन्त्रस्व सहचरम् उपस्थिता रजनी। --

अभिज्ञानशाकुं तलम् III; सा० 556

The maxim about the male and female Cakravāka birds,

signifies the profound love between the lover and his beloved.
These two birds move about happily together in the day time.
But at the advent of the night both are separated. They move
about through out the night in search of each other and cry
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piteously. These cakravāka birds are taken to be the ideal
pair of lovers.

256. चक्षुर्दीपन्यायः

चक्षुर्दीपावपेक्ष्येते घटादेर्दशने यथा। न दीपदर्शने किन्तु

चक्षुरे कमपेक्ष्यते॥ --पञ्चदशी, 7.93

This maxim of eye and the lamp says that a jar is visible in
the pitchy darkness depending on the contact of the eye with
the jar. Even an eye alone does the work. Similarly, to
remove the ignorance, about the Brahman, only one, i.e.
Vṛttivyāpti (the conscious feeling that I am the Brahman') is
enough. The enlightenment does not expect any semblance of
consciouseness (Cidābhāsa).

257. चक्षुःश्रवणन्यायः

The eyes of a serpent serve the purpose of the ears too. A

serpent does the work of hearing and seeing simultaneously,
with the same organ. This maxim is generally applicable to
serpents only but it can be applied to a person who does the
work of observing and listening at a time skilfully.

258. चण्डालकन्यकान्यायः

A king who had married a cāṇḍala lady, was riding on an

elephant along with his spouse. The king got down from the
elephant only to greet a sage respectfully. The cāṇḍala lady
thought that the sage is highly respectable and began to walk
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with him. The sage, on the way, stopped to pay obeissance to
lord Śiva. The lady, then, sat in the temple only. After some
time, a dog came there and eased itself on the shrine of Śiva.
When the dog began to loiter around the cāṇḍala lady, she
thought that the cāṇḍala is superior to all. The maxim
suggests that the people come back to their original nature,
even after taking efforts for sustaining superior positions.

259. चतुर्वेदविन्न्यायः

This maxim refers to an anecdote. It is a custom to offer

some charity to a person who knows (i.e. has mastered) the
four vedas. A person approached a wealthy man and solicited
charity from him, pleading that he knows that the number of
vedas is four. This was clearly an act of cheating. Similarly,
if a person knows and mutters some words, related to the
Brahman, cannot be taken to be the knower of the Brahman.

260. चतुर्व्यूहन्यायः

In many sects four deities are mentioned who are connected

with worldly, spiritual and divine manner with the universe.

261. चन्दनगुणन्यायः

किं तेन हेमगिरिणा रजताद्रिणा वा यत्राश्रिताश्च मन्यामहे

मलयमेव यदाश्रयेण कङ्कोलनिम्बकु टजा अपि चन्दनाः स्युः॥ --
भर्तृहरिवैराग्य 2.78

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The sandal tree grows in plenty in some areas of the Malaya
mountain. It offers its fragrance to other trees which grow in
that area. The maxim based on this phenomena, says that
even the wicked men derive some goodness by remaining in
the company of good and virtuous people.

262. चन्द्रचन्द्रिकान्यायः

अतः सर्वदेवकारणस्य रुद्रस्य या शक्तिश्चन्द्रचन्द्रिकान्यायेन,

तदुद्बोधरूपिणी स्वाधीनवल्लभेति प्रसिद्धा सैव भवानी । --
आनन्दगिरि The maxim based on many inseparable things
which are as inseparable as the moon and the moonlight.

263. चन्दनन्यायः

शरीरै कदेशसम्बद्धो ऽपि सन् सकलदेहव्यापिनमाह् रादं करोति,

इत्येवमात्माऽपि देहैकदेशस्थ : सकलदेहव्यापिनीमुपलब्धिं
करिष्यति । --ब्रह्मसूत्र, शाङ्करभाष्य, 2.3.23-24 This maxim
states that the sandal paste applied to one part of the body,
renders the entire body fragrant. Similarly, the self (soul
residing in one part of the body) (i-e. heart) with its existence
is felt in the entire body.

264. चन्द्रचकोरन्यायः

The bird called cakora eagerly waits for the rising of the
moon, as it drinks the rays of the moon only. It does not eat
anything except the rays of the moon. If some body waits for
some particular person anxiously, this maxim is used.

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265. चन्द्रज्योत्स्नान्यायः

Cf. करिबृहितन्यायः, गजघटाव्यायः

चन्द्रज्योत्स्नाशरदि पुलिने सैकतेऽस्मिन् सरषा

वादद्यूतं चिरतरमभूत् सिद्धयूनोः कयोश्चित्।
एको वक्ति प्रथमनिहतं कै टभं कं समन्यः
स त्वं तत्त्वं कथय भगवन् को हतस्तत्र पूर्वम्॥

Joytsnā means moonlight only. There is no need of using a

prefix 'moon' to it. The maxim is used when such redundancy
is to be conveyed. --सा० 210

266. चन्द्रातपमलन्यायः

सितेतर इव त्येषः पक्षश्चित्रं न कर्षति।

चन्द्रातपमलन्याय: प्रवासमलिनीकृ तः॥

Looking at the moon and especially its black spot, somebody

points out that the moon has become black due to tiresome
journey in the sky. The moon has offered the moonlight to
the entire world and so she has become pale and dark. The
blackish, dark moon does not appear pleasing. According to
this maxim, even a beautiful object may not be considered
appealing and beautiful all the time. 267. चम्पकपटन्यायः

If fragrant flowers are wrapped in a piece of cloth, the cloth

gives out fragrance for some time, owing to its contact with
the sweet, fragrant flowers; though the flowers are taken

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away. Similarly, says the maxim that one can imbibe certain
good qualities in the company of the great people.

268. चविर्तचर्वणन्यायः

The maxim refers to the rumination of something which is

already ruminated. Thus it suggests the repetition of the same
thing again and again.

269. चातकजीमूतन्यायः

It is the nature of the Cātaka bird to drink that water only

which falls from the clouds i-e.rain water. Even though there
is plenty of water on the earth, this bird does not dare to look
at it. It quenches its thirst by the rainwater only. It is its
nature. The maxim describes the nature of certain persons as
quite natural, though it may appear to be queer.

270. चालनीन्यायः

When a sieve is used, it drops the flour down and retains the
chaff into the sieve. Taking clue from the fact that the sieve
accepts the chaff and drops out the good grains or flour. The
maxim describes the mentality of some persons of this type.

271. चित्रतुरगन्यायः

When the actor acts on the stage, the ancilliaries, Vibhāvas,

etc, are artificial and not real. The spectators, then, infer
some permanent moods. (स्थायीभाव) and then enjoy some

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particular scenes. This is compared with a picture of the
horse on which the maxim is based. The painted horse gives
the idea of a real horse on the basis of the imagined
ancilliaries. Real events are inferred by the spectators.

272. चित्रपटन्यायः

Before drawing a picture, the artist spreads some white paint

on the canvas. Then he draws some lines on it and then
applies various colours to the picture. Similarly, the God
appears to be consciousness or God. Then He becomes an
indweller and finally bears a virāṭ figure. --सा० 285

273. चित्राङ्गनान्यायः

Cf. चित्रानलन्यायः, चित्रामृतन्यायः

A lady is directly seen in a picture but she is not capable of

giving the pleasure of kissing or embracing. Similarly, the
nectar pot or the fire, painted in a picture, are unable to show
their effects. The present maxim, based on these examples,
suggests that the actions performed by an enlightened person
does not show any result. Thus the actions performed by an
enlightened person do not cling to him.

274. चित्रिताङ्गगजम्बुकन्यायः

It will be ridiculous if a jackal tries to imitate a panther or a

tiger. The jackal tries to adorn its body with various colours
and thus tries to imitate a tiger. The maxim thus ridicules the
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attempt of low persons who try to imitate the greatmen
externally. 275. चौरापराधान्माण्डव्यनिग्रहन्यायः

भेदवादिनं प्रति इमानि दूषणान्यु द्धुष्यन्ते किं वा धर्मिभेदवादिनं

प्रति। प्रथमे चौरापराधान्माण्डव्यनिग्रहन्यायापातः। --
सर्वदर्शनसङ्ग्रह, पृ० 73; सा० 123

This maxim alludes to a legend. Once some thieves stole

some precious articles from the royal palace. The police
began to chase them. Being afraid of the royal police, they
threw away those things near the sage Māṇḍavya who was
silently practising penance. The police thought that the sage
had stolen the things and produced the sage before the king
who sentenced him to death. This maxim tells that even good
and innocent persons suffer, owing to the cruel deeds of the
wicked.

276. छत्रिन्यायः

Ex. एकस्तत्र कर्मफलं पिबति, भुङ्क्ते नेतरस्थापि। पातृसम्बन्धात्

पिबन्तावित्यु च्यते छत्रिन्यायेन। --कठोपनिषद्, शाङ्करभाष्य,
3.1

When it is said that the umbrella men are passing by, it is

also implied that there are many men without umbrella also
who are passing out with them. The maxim suggests that any
objective expression is based on the prominent principal
aspect.

277. छागपशुन्यायः
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This maxim refers to the semantic law of contraction where
meanings of some words are contracted in certain contexts.
In Sanskrit ('Paśu') animal means all animals including an ox
but in Vedic language, the meaning of this word animal
(Paśu) is contracted. It means only a goat, especially one
which is offered in a sacrifice. 278. छायापिशाचन्यायः

आत्माज्ञानमलं निरस्तममलं प्राप्तं च तत्त्वं परं

कण्ठस्थाभरणादिवद् भ्रमवशाच्छायापिशाची यथा । (--From the
commentary of Nṛsimha Sarasvatī on Vedāntasāra)

Sometimes a person sees some shadow and thinks it to be a

goblin. This maxim describes some such delusion.

279. छु रिकाकू ष्माण्डन्यायः

तेजसां हि न वयः समीक्ष्यते । --रघु वंश XI. 1.

If a small knife can cut a big pumpkin, a small, healthy boy

can subdue a weak grown up person. This is the import of
this maxim.

280. जतुकाष्ठन्यायः

In Sanskrit, there are two types of pun-Sabhanga and

Abhanga. In Sabhanga type, one word is closely connected
with the other word (but in different sense). That is when the
two are glued together like lac and wood, they illustrate the
Sabhanga panaromasia.

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281. जपास्फटिकन्यायः

Ex. यथा स्फटिके जपाकु सुमाश्रिते लौहित्यं विवेकिनां प्रतीत

एवास्ति, न वस्तु तः। एवमात्मानि ईश्वराधीने विवेकिनां कर्तृत्वं
प्रतीत एवास्ति, न वस्तु तः इति वक्तुं शक्यम्। --मधुसूदन
सरस्वती, गीताभाष्य 18.9

If a chinarose flower is kept near a crystal, the crystal appears

to have assumed red hue, though actually it does not become
red. This maxim indicates this type of delusion. 282.
जम्बुकारग्वधन्यायः

Once a fox ate a fruit of the tree "Casula fistula". Owing to

that its stomach started aching. Then it decided not to touch
that fruit again. But as soon as the stomach-ache reduced, the
jackal went in search of that fruit and ate it again. This
maxim illustrates the uncontrolled longing of a greedy
person.

283. जलकतकरे णुन्यायः

A 'Kataka' fruit, when put in muddy water, makes the water

clear and is ultimately dissolved in it. This maxim based on
this example, suggests that the knowledge sublates that which
deserves sublation and then it disappears. --सा० 260

284. जलचन्द्रन्यायः

Ex. एक एव तु भूतात्मा भूतेभूते व्यवस्थितः। एकदा बहु धा चैव

दृश्यते जलचन्द्रवत्॥
100
The reflections of the moon in various pots, filled with water
are different but the moon is one only. Similarly, says the
maxim, the self appears to be multi-numbered in many
bodies in many shapes but is actually one only.

285. जलतरङ्गन्यायः

Ex.

माधुर्यद्रव शैत्यादिनीरधर्मास्तरङ्गके ।
अनुपन्थाय तभिष्ठे फे नेऽप्यनुभिगता यथा। --सा० 638

When breezes blow over the surface of water, many billows

are formed, together with foam and the like. Though they
appear to be different, they contain the properties of water.
Thus the maxim says, there may appear different shapes of
effects, though the cause is one only.

286. जलतरङ्गबुद्बुदन्यायः

Ex. चेतनाचेतनप्रणञ्चस्य जले तरङ्गबु द्बुदन्यायेन

तत्रै वोत्पत्तिप्रलययोः श्रवणादेव योनिः सर्वस्य प्रभवाप्ययौ
हि भूतानामिति तदन्यत्वात् सर्वस्येति भाव इत्यु क्तम् । --
महाभारत, सभापर्व, 40, 14 (Nīlakaṇṭha's commentary)

Billows and bubbles originate in water, remain in the water

for some time and then dissolve in the water, which is their
place of origin and they are not at all different from water.

287. जलतुम्बिकान्यायः

101
Jalatumbikā is a pumpkin like fruit which floats on the water
so long as the mud applied to it remains intact. But it sinks in
the water when the mud is washed away. Similarly, says the
maxim, that a man can sustain himself as long as he has
some supporting base. When it disappears he sinks.

288. जलतैलन्यायः

When oil is poured on the boiling water, the boiling water

becomes cool and calm. Similarly, the wrath of an angry man
can be removed by sweet, affectionate words. This is the
spirit of this maxim.

289. जलतैलबिन्दुन्यायः

If a drop of oil is poured on the water, it spreads all over the

water, but a drop of ghee gets solidified in the same place.
This expansion and contraction of the two substances points
out the two different natures of men also by this maxim.

390. जलबिन्दुनिपातन्यायः

जलबिन्दुनिपातेन क् रमशः पूर्यते घटः। स हेतुः सर्वविद्यानां

धर्मस्यच धनस्य च॥ --चाणक्यनीति 12.19

If the water falls down drop by drop from some place, it may
fill a big pitcher also. Even though the drop of water is very
small, if it falls continuously, it is possible to fill up a big jar
with that water. Similarly, the great tasks show a small

102
beginning but these small things may lead to the magnificent
ends--says the maxim.

291. जलमन्थनन्यायः

The maxim decries the futile attempt of churning the water.

If milk or curd is churned, we get butter but if water is
churned, a person does not get anything. It will result in
fruitless, tiresome effort. This maxim applies to such useless,
futile efforts of the person.

292. जलमौक्तिकन्यायः

Ex. (1) महाभारत, अनुशासन० 12.9 नीलकण्ठ टीका (2) भर्तृहरि,

नीतिशतक, 33. (सन्तप्तायसि ...स्वात्त्यां सागरशुक्तिसम्पु टगतं
तज्जायते भौक्तिकम्।)

An ordinary man can become great if there are favourable

circumstances. The maxim underscores this truth by showing
the example of a pearl, if it falls in a sea-shell in the days,
marked by Svāti star it is converted into a pearl.

293. जलाक्षरन्यायः

It will be futile for a person to draw some lines on the water.

The water unlike a paper or a canvas is not suitable for
writing. The maxim suggests that proper basis or substratum
is necessary for doing anything.

294. जलाग्निन्यायः

103
The fire and the water are two contradictory things in nature.
They cannot stay together. When they come together
forcibly, the stronger one wins and the weaker one has to
perish. Similarly, two enemies cannot stay together for a long
time. The destruction of one of them is certain. The inferior
or the weaker has to face a defeat and ultimately he has to
die.

295. जलानयनन्यायः

When one work is to be done, it is taken for granted that the

ancillaries are taken care of. For example, when somebody is
asked to bring water, he is not reminded of fetching the water
in a glass or a jug.

296. जलालोकपवनन्यायः

The maxim informs that the water, the air and the firmament
are never mutually antagonistic.

297. जलाशयतरङ्गचन्द्रन्यायः

This maxim tells about optical illusion. The reflection of the

moon is only one in the still water. But numerous reflections
are visible in the moving or waving water due to optical
illusion.

298. जघ्नौकान्यायः

104
If a leech is placed on the massive breasts of a damsel, it will
suck only blood of the breast, instead of the sweet milk in it.
Similarly, the wicked person, always looks at the bad things
in a person without appreciating his good qualities. They are
the fault finders and do not care to look at the virtues of any
person says the maxim.

299. जलौष्ण्यन्यायः

Ex. उष्णत्वमग्न्यातपसम्प्रयोगाच्छै त्यं हि यत्साप्रकृ तिजलस्य -

-रघु वंश 5.54

The water is basically cool only. It becomes hot when heat is

applied to it. There is one natural quality in any object and
the other quality is either adopted, derived or a temporary
attribute. This is the meaning of this maxim.

300. जहत्स्वार्थवृत्तिन्यायः

Sometimes the words give up their expressed meaning

(Abhidhārtha). Just as a man working for somebody else,
gives up his own work. Similar event takes place in semantic
parlance and some secondary meaning becomes prominent.
The event is called Jahallakṣaṇā, in which the function of the
word gives up its direct meaning. This is the intent of the
maxim.

301. जहदजहत्स्वार्थवृत्तिन्यायः

105
When the meaning is partially given up and is retained
partially, it becomes the case of Jahadjahatsvārtha
Vṛttinyāya.

302. जातेष्टिन्यायः

Cf. याज्ञवल्क्यस्मृति, मिताक्षरा 5.220.

'Jātakarma' rite is performed as soon as the child is born.

This is the first ceremony of the child after his birth.
Offerings are given in a sacrifice which is performed at the
time of a child's birth. But the question is--Who is the
beneficiary of the oblations offered? the answer is the newly
born child. 303. जामातृशुद्धिन्यायः

पण्डितोपदिष्टं सर्वथा मौनमेवालम्बमानो (महिषीपाल:)

राजकन्यकया तद्वैदग्ध्यजिज्ञासया नवलिखितपु स्तकस्य।
शोधनाय उपरुद्धः। ... प्रसिद्धिभूत्॥ --प्रबन्धचिन्तामणि

The maxim refers to the act of trying to give a book for

reading to the son-in-law which is tantamount to ask an
ignorant dull man to do some intellectual work.

304. जामात्रर्थं प्रस्तु तस्य सूपादेरतिप्युपकारकत्वमितिन्यायः

The maxim suggests that even if the food is prepared mainly

for the son-in-law, it can be served for the other guests also.

Some arguments are advanced in the Brahmasūtra to refute

the doctrine of the Sāṁkhyas that the cause of the world is

106
Pradhāna. According to this maxim, the arguments can be
utilized for refuting the same Pradhāna doctrine of the Yogic
theorists.

305. जालमत्स्यन्यायः

This maxim tells that a fish caught in a net can see things
outside but it cannot corne out from the net. Similarly, a
person caught in the snare of worldly passions or delusions
may understand the evil effects of his position but cannot
come out of it.

306. टिट्टिभन्यायः

This maxim refers to an anecdote. The ocean used to destroy

the eggs of a female osprey. The male bird lodged a
complaint with Garuḍa who reported the matter to Viṣṇu. At
the behest of Viṣṇu, Garuda began to dry up the ocean by
flapping his huge wings. The ocean felt frightened and
returned the eggs to the osprey. The moral of this story and
maxim is that God helps those who are diligent and are
devotees of Him. Secondly a man can do wonders if he is of
firm mind and takes firm decisions.

307. डमरुकमणिन्यायः

अन्यार्थमिति मध्यवर्तिपदं डमरुकमणिन्यायेनो भयत्रापि

सम्बद्धनीयम्। (From the commentary of Malliṣena on
Syādvādmañjari).

107
A string is tied to the Damaru (tabor like small musical
instrument). There is a small wooden piece, tied to the string,
at the centre. When a person plays that instrument, he tosses
the Damaru, so that the wooden piece at the centre strikes on
both the leather-covered sides of it and makes sound. This
maxim describes the helping nature of a neutral middleman.

308. तक्रकौण्डिण्यन्याय :

Cf. याज्ञवल्क्यस्मृति 3.257.

Ex. नहि भवति ब्राह्मणोभ्यो दधि दीयतां तक् रं

कौण्डियन्यायवेति विकल्पस्तस्माद द्वयोरपि सामान्य
विषयत्वमेव। लोके हि सत्यपि सम्भवे बाधनं भवति। तद्यथा दधि
ब्राह्मणेभ्यो दीयतां तक् रं कौण्डिन्याय, इति सत्यपि सम्भवे
दधिदानस्य तक् रदानं निवर्तकं भवति। --पतञ्जलि महाभाष्य
पाणिनि, 1.1.47

An event is narrated to explain this maxim.

When direction is given to serve curds to all the Brāhmaṇas,

and buttermilk to Kauṇḍiṇya, though Kauṇḍiṇya was entitled
to get curds, as he was also a Brahmaṇa, this was an
exception. The maxim shows that a general rule is set aside
by a specific rule. This shows that there are exceptions to the
general rule also.

309. तटाकपरीवाहन्यायः

108
Cf. पूरोत्पीडे तडागस्य परीवारः प्रतिक्रिया॥ --उत्तररामचरित
III.29

When the lake starts overflowing, the boundary bunds or

walls would be endangered. So the additional water of the
lake is allowed to escape through some artificial fissures. So
also when somebody's heart is overwhelmed with grief,
efforts are made to make that person weep, so that the
pressure of grief would be reduced.

310. तण्डु लभक्षणन्यायः

When rice is properly prepared, one can eat it with pleasure.

But if it is not well-cooked, one has to eat the half-cooked
rice only. The maxim suggests that one has to deal with the
situation as it is.

311. तत्प्रख्यन्यायः

तत्प्रख्यं चान्यशास्त्रम्। तस्य गु णस्य प्रख्यं

प्रापकमन्यशास्त्रं यत्र भवति। --सा० 853

When an injunction is given that oblations should be given to

the fire (which is tended), the question, as to what oblations
should be given, arises. The answer is that oblations should
be given, based on the strength of the word Agnihotra.

312. तन्तुन्यायः

109
When many threads are brought together, they are able to
weave a cloth. Similarly, suggests the maxim that the great
men should come together to accomplish a noble task. --सा०
994

313. तप्ततैलाम्बुन्यायः

This maxim refers to an ordeal in which hot water or hot oil

was poured on the body of the suspected criminal. This was
also one of the ordeals, a crimal had to face, to prove his
innocence or guiltlessness.

314. तप्तपरशुग्रहणन्यायः

Ex. स यदि तस्य कर्ता भवति, तत एवानृतमात्मानं कु रुते,

सोऽनृताभिसन्धोऽनृतेनात्मानमन्तर्धाय परशु तप्तं प्रतिगृह्णाति,
स दह्यतेऽथ हन्यते। –छान्दोग्योपनिषद् 6.16

In the days of yore, many ordeals were employed to test the

criminals. Sometimes, suspected criminal was asked to hold a
heated axe. If it burns his hand, his crime was confirmed or
otherwise he was declared guiltless.

315. तप्तभ्राष्टतिलन्यायः

Cf. पातञ्जलमहाभाष्य I.1.50.

If seasemum seeds are placed on a hot pan, they will be

burnt down immediately. Their original condition will not

110
remain for a moment and they will be burnt down
completely. This maxim is used in the Mahābhāṣya.

316. तप्तमाक्षिकोद्धरणन्यायः

The maxim also refers to a type of ordeal, in which hot wax

is to be taken out with the hand by the suspected criminal.
317. तप्तायःपिण्डन्यायः

Ex. इदमेव तु रीयं शुद्धदैतन्यमज्ञानादि तदुपहितचैतन्याभ्यां

तप्तायः पिण्डवद विविकतम्। --वेदान्तसार, पृ० 51

If an iron ball is heated, no smoke comes out of it but it will

become red hot and burn the hand. It has all the effects of
fire in it without smoke.

318. तप्तायसपत्रबिन्दुन्यायः

This maxim maintains that the virtues of a good person

disappear if he comes in contact with the wicked, as water,
poured on a hot iron evaporates completely.

319. तमःप्रकाशन्यायः

The maxim refers to those persons who are mutually enmical

and try to remove one another as darkness and light are
mutually enmical to each other.

320. तमोदीपन्याय :

111
Ex. अज्ञानं ज्ञातुमिच्छे द्यो मानेनात्यन्तमूढधीः। स तु नूनं तमः
पश्येद्दीपेनोत्तमतेजसा॥ --वेदान्तसिद्धान्तमुक्तावलि

The maxim emphasizes the fact that the knowledge

obliterates the ignorance, as a lamp removes the darkness.

321. तरक्षडाकिनीन्यायः

पायसान्नाप्रिया त्वक्स्था पशुलोकभयङ्करी।

अमृतादिमहाशक्तिसंवृता डाकिनीश्वरी॥ --ललितासहस्रनाम, 99

This maxim refers to the merciless nature of some men who

are bent on tormenting others, like Ḍākiṇī, a form of the
Goddess, sitting on a tiger and deploying her cruel
disposition..

322. तस्करकन्दन्यायः

Ex. अशक्ये विनियु क्तोऽपि कृ ष्णलाग् श्रपयेदिति। सर्वात्मनाप्यसौ

कु र्वन् कु र्यातस्करकन्दुवत्॥ --सुरे श्वराचार्य

This maxim is based on a legend. Once a thief was caught in

a kitchen. The thief pleaded that he was a cook, and that he
was appointed as a cook in some house. But once he was
caught red handed, stealing some articles in the kitchen. This
shows that the tendency to do some thing beyond ones scope
or capacity ultimately ruins a person.

323. तालवृक्षच्छायान्यायः

112
A palmyra tree grows tall but it can never give good shadow
to the travellers. The fruits of this tree also grow on such a
height that the passers by cannot pluck and eat them.
Similarly, a person may be occupying a high position like the
tall, great palmyra tree. But he is of no use for his fellowmen
who seek shelter or help from him. What is the use of his
greatness? The maxim describes people, who are great but
useless for the society.

324. तालसर्पन्यायः

If a serpent wants to eat a fruit of the palmyra tree, it cannot

do so because the knots of the tree are bent upwards and as
such it cannot climb. Moreover, the belly of the serpent is
likely to be torn while climbing it. This maxim thus advises
that one should not go to a place, fraught with danger, to
obtain some fruit. 325. तिलतण्डु लन्यायः

लिम्पतीव तमोऽङ्गानि वर्षतीवाञ्जनं नभः। असत्पु रुषसेनेव

दृष्टिर्विफलनां गता॥ --मृच्छकटिक I.14

Sesamum seeds and rice grains can be separated, even if they

are mixed i.e. they maintain their separate identity. They do
not mix like milk and water and become one. In the figure of
speech, if more than one figures of speech are found in a line
or in a verse, such a blending of the figure of speech is called
"Samsṛṣṭi".

326. तीरबकन्यायः

113
This maxim describes a person who pretends to be calm and
uninvolved but acts swiftly when some personal benefit or
self-interest is involved; exactly like a crane who stands
quietly closing eyes on the bank of a river, pretending that it
is practising meditation, but when a fish comes within its
range, it catches and swallows it swiftly.

327. तीर्थकाकन्यायः

Generally, when people visit the places of pilgrimage, they

take bath in the sacred water of the river there. A crow,
however, takes dip in the same sacred river many a time
without knowing that the dip is meritorious. This maxim
suggests that some people are not equipped or qualified for
deriving merit even at the sacred places.

328. तुम्बीविकलन्यायः

A man requires some ancillaries to do some work efficiently.

To illustrate this, the maxim says that a lute will not produce
melifluous sounds unless it has a pumpkin like wooden
device. 329. तुलायष्टिन्याय : (तुलादण्डयष्टिन्याय)

स्तोके नोन्नतिमायाति स्तोके नायात्यधो गतिम्। अहो सुसदृशी

चेष्टा तु लाकोटे : खलस्य च॥ --हितोपदेश 1.154

When the things are kept in a pan of the balance, they affect
the balance and the balancing rod begins to tilt. So is the
state of a wicked man who keeps on changing according to
the surroundings--says the maxim.
114
330. तुलोन्नमनन्यायः

If one pan of the balance is raised up, the other one goes
down. This maxim is applied to the work which puts forth
simultaneous results. A man thinks that, if one of the rivals is
subdued, it will be easy for him to subdue others.

331. तुल्यबलप्रेसणन्यायः

If two associates are of equal strength, one will try to use the
other for his own benefit. But if they are sent on errand at
different places, and if their work subserves the same
purpose, both of them cannot accomplish the work at the
same time.

332. तुषकण्डन्यायः

Ex. Cf. पिष्टपेषणन्याय अविचारवतो युक्तिकथनं तु षकण्डनम्।

नीचेषूपकृ तं राजन् वालुकास्विव मूत्रितम्॥ --हितोपदेश 4.13

Pounding the chaff of the corn does not serve any purpose.
The maxim tells that it is fruitless to waste one's energy on
useless tasks. --सा० 409 333. तुष्यतुदुर्जनन्यायः

If in a dispute, one accepts the view of the disputant only

temporarily, this maxim which means, 'Let the wicked fellow
be satisfied', comes into picture.

334. तृणजलौकान्यायः

115
This maxim tells about a caterpillar which moves from one
blade of grass to the other one slowly and cautiously. It does
not leave the earlier blade without securing the other one.
This describes a cautious, careful nature of a person. It also
refers to an individual self which abandons earlier body only
when the next embodiment is secured.

335. तृणभक्षणन्यायः

In the olden days, a person used to carry blade of grass

between his teeth which indicated his intention of
surrendering. Here eating should be taken to mean "holding".
A person's self-respect also is hurt in this act of surrendering
by holding a blade of grass with his teeth.

336. तृणरज्जुन्यायः

(i) बहूनामल्यसाराणां समवायो दुरत्ययः। --भोजप्रबन्ध 145

(ii) तृणैरावेष्टयते रज्जु र्यय्या नागोऽपि बध्यते। --सुभाषित

This maxim tells about the strength of unity. A blade of grass

is very weak but if a number of blades are tied together, the
rope so formed, controls even the mighty intoxicated
elephant. 337. तृणारणिमणिन्यायः

Ex. (i) न तु वह्मिच्छिन्नं प्रति तृणादेः कारणत्वम्,

परस्परव्यभिचारात्, एवं यत्र कार्यकारणभाव बाहु ल्यं
कार्यतावच्छे दकं कारणभावच्छे दकं च नाना तत्रास्य प्रवृत्तिः। --
लौकिक साहस्त्री, पृ० 145
116
(ii) (शक्ति निर्पुणताभ्यासा :) समुदिता दण्डचक् रादि न्यायेन
परस्परसापेक्षा व्यस्ताः तृणारमणिन्यायेन प्रत्येकं कार्यजनक: --
काव्यप्रकाश, इळकीकरटीका, पृ० 13

This maxim is related to the fact that different causes

produce one type of effect. The grass, the Araṇi pieces of
wood and the jewel give rise to fire but the causes of
producing fire are different viz. blowing, rubbing and falling
of the rays of the sun respectively. --सा० 433

338. दग्धपटन्यायः

विज्ञप्तिमात्र देहास्ते न तेषां जन्मकर्मणी। --योगवासिष्ठ, निर्वाण

उत्तरार्ध 142.24

जन्मग्रहणं दग्धपटन्यायेन देहस्थितिप्रदर्शनार्थम्। --सा० 593

(i) This maxim tells that even if something is lost, feelings or

pride about the lost aricles remain intact, as the marks on a
cloth do not disappear, even though it is burnt.

(ii) The shape of a piece of cloth, though burnt down,

remains intact. So also, even though the wealth is lost, the
pride about it, is never lost. 339. दग्धपत्रन्यायः

Cf. दग्धरशनान्यायः

This maxim comes into force when a leaf is burnt. Its shape
remains almost intact. One can get some idea about an object
even though it is burnt down. Similarly, the original nature of

117
a man does not change, even though he faces many ups and
downs in his life.

340. दग्धपदमार्जालन्यायः

This maxim is based on a funny story where the loss is

supposed to have been reverted to the complainer. Four
persons, engaged in the business of cotton, had domesticated
a cat. They tried to fasten small bells to its foot, when it was
injured. They bandaged the leg but it caught fire. The cat ran
with the burning bandage towards the heap of cotton and the
entire cotton bales were burnt. When the merchants sought
justice, the judge declared that the cat cannot walk towards
the heap of cotton and so the three other merchants who
were not involved in tying the bells, should pay the
compensation.

341. दग्धबीजन्यायः

The maxim maintains that when the ignorance is removed,

the mundane world also is annulled, as the burnt seeds do not
germinate.

342. दग्धरशनान्यायः

Cf. दग्धपत्रन्यायः

When a three-plied rope is burnt, the shape of the three plies

remains as it is. The appearance is false, as the rope is
completely burnt down. So also maintains the maxim that for
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a man of enlightenment, the world is unreal though it may
appear to be real. --सा० 283

343. दग्धेन्धनवह्निन्यायः

Ex. दग्धदहन न्यायेन यावद्प्राप्तं विधीयते। --काव्यप्रकाश V.

The fire which burns fuel, extinguishes automatically in the

absence of fuel, and abandons its special state of flame. So
also, when the mental functions are curbed, the inner
apparatus is calmed down in pure Sattva state. The maxim
tells that with the disappearance of Vṛttis or mental
functions, only the Sattva quality survives.

344. दण्डसर्पमारणन्यायः

When a person sees a serpent, he tries to find a stick to strike

at it. But instead of the stick, he comes across an axe and his
efforts to find out a stick go waste. This maxim describes a
situation when a thing which could have been obtained
without any effort, is obtained with effort. --सा० 251

345. दण्डापूपन्यायः

(i) मूषिके ण दण्डो भक्षित इत्यनेन तत्सहचरितमपूप

भक्षणमर्थादायातं भवतीति नियतसमानन्यायाद
थीन्तरमापतनीत्येव न्यायो दण्डापूपिकः।

(iii) याज्ञवल्क्यस्मृति मिताक्षराटीका --2.126

119
सम्भावितस्यस्वातन्त्रस्य पितृस्थानीयस्य ज्येष्ठस्यापि दोषं
वदता ज्येष्ठपरतन्त्राणां कनीयसां पु त्रस्थानीयानां
दण्डापूपनीत्या सुतरां दोषो दर्शित एव। Once some cakes were
affixed to a stick. A person brought the news that the stick
was eaten by a mouse. The eating up of a stick conveys that
the cakes have also been eaten. The maxim based on this
incident shows that when something is destroyed, things
associated with it are also supposed to have been destroyed.

346. दण्डिन्यायः

Cf. छत्रिन्यायः

Some persons, walking on the street, carry sticks in their

hand and some of them do not have sticks with them. Still
the group is termed as "the one carrying stick".

347. दधिक्षीरन्यायः

Milk is transformed into curds. This change is

"transformation". But the change of rope into a serpent is
false and so it is called false change (i.e. Vivarta). The
Advaita Vedāntins believe that the worldly phenomenon is a
false change (i.e. Vivarta).

348. दम्पतीकलहन्यायः

This maxim describes the natural love between the husband

and the wife. Sometimes it appears that there is no love lost

120
between them, especially when they quarrel bitterly but
ultimately both of them display their mutual love.

349. दर्पणप्रतिबिम्बन्यायः

Ex.

अन्तरस्मिन्निमे लोका अन्तर्विश्वमिदं जगत्।

बहिर्वन्मायया भाति दर्पणे प्रतिबिम्बवत्॥

The worldly phenomenon of the world is reflected in the

Brahman, as objects are reflected in the mirror. 350.
दर्पणमुखावलोकनन्यायः

The mirror gives the exact and correct reflection of a thing. If

the thing is ugly or dirty, the reflection will be ugly but if it is
beautiful, it will give beautiful reflection. This is the meaning
of this maxim.

351. दर्वीपाकरसन्यायः

A spoon is placed in a vessel, containing some soup for

taking it out and serving. The spoon is in contact with the
soup or curry for a long time; but it cannot relish the taste of
the soup. So also, an ignorant man cannot learn or know
anything, even though he is surrounded by books or learned
men.

352. दशमविवेकन्यायः

121
This maxim is based on a legend. Ten stupid fellows went on
a journey. At one place, one of them began to count his co-
travellers. He counted them (barring himself) and
complained that somebody was missing. Another person
started counting in the same manner and complained that one
of them was left behind. Another traveller came there and
counted them ten fellows, as all of them forgot to count
themselves. A third man, a learned wise person was required
to tell them that they were ten. This implies that only a wise
preceptor can give proper guidance.

353. दशहरान्यायः

See पञ्चदशी, तृप्तिदीप, 23-28

Cf. प्रायशिक्त विवेक, पृ० 81.

The maxim tells that he who observes a vow on the tenth day
of the bright half of Jyeṣṭha month, gets rid of all the sins.
When many profits are gained with one act, this maxim is
used. 354. दशानामेकादशन्यायः

This maxim tells us that it is possible to spend one rupee

more that is eleven rupees if a person is willing to spend ten
rupees. Or it also means that the expenditure on the eleventh
person can be adjusted in the calculated expenditure of ten
persons.

355. दामव्यालकटन्यायः

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Ex. दामव्यालकटन्यायस्तस्मान्मा तेऽस्तु राघव|
भीमभासदृढन्यायो नित्यमस्तु तवानद्या॥ --योगवसिष्ठ 4.34.36

This maxim is based on a legend. A demon called Śaṃbara

created three demons called Dāma, Vyāla and Kaṭa, out of
his magical power. They had the power of pounding down
mountains like Meru with only the palms of their hands. But
they were born in the category of mosquitoes as a result of
their ignorance. This shows that stupid fellows may attain
high positions but ultimately their ignorance leads them to
their ruin.

356. दारुपुरुषन्यायः

This maxim alludes the delusion in which a wooden figure of

a man is mistaken to be a real man.

357. दिवातनचन्द्रन्यायः

The moon-light is bright and pleasant in the night but her

light appears to be dim and lusterless in the day time.
Referring to this phenomenon, the maxim conveys the idea
that a man of less qualities or brilliance does not shine in the
presence of a brilliant man.

358. दिवान्धन्यायः

The owl cannot see anything in the daylight. It hates the sun-
light which is useful and beneficial to other beings. The

123
maxim based on this fact, says that the mean persons dislike
the good and virtuous persons. 359. दीपकलिकान्यायः

In this maxim kalikā signifies a flame, resembling a bud.

Though small like a bud in the beginning a flame can spread
sufficient light everywhere. Similarly, a man who is young in
age but great or big in merits, may have tremendous fame in
the world.

360. दुर्जनगर्दभन्यायः

मलिनीकु र्वन्नर्जुनवर्त्म मदीभवति राधेयः।

यदि ताडनादि लभते तथापि तच्छील एव खलः॥

There are many common characteristics between an ass and a

wicked man. Both of them are capable of amassing wealth
and both of them become intoxicated by it. Both of them
become excited in the month of Āṣāḍha and do not change
their way of life, though they receive good thrashing.

361. दुर्जनमशकन्यायः

The maxim brings out the resemblance between a wicked

person and a mosquito. Both of them attack the human
beings and trouble them.

362. दूरस्थपर्वतन्यायः

The maxim tells that the mountains appear to be fascinating

from a long distance only. If we go near them, all the big

124
stones, valleys and dark forests are visible and make us
frightened. They look pleasant from a distance only. So also,
the persons appear to be good from a distance. The more one
tries to go near them, the more he is disillusioned.

363. दूरस्थवनस्पतिकान्यायः

The maxim suggests that the two trees appear to be the same
or one from a long distance. The difference between them is
not grasped properly from a distance. 364. दुर्वामूलन्यायः

The roots of grass spread deep into the earth. They are not
seen apparently but with the rainfall, the sprouts of little
delicate green grass come up from the ground. The things
may not be visible from outside but if their roots have gone
deep down like the grass, they do not die. The maxim based
on this phenomenon suggests that principles are too deep to
be examined by their external appearance.

365. दृष्टिसृष्टिन्यायः

Ex. एवं दृष्टिसृष्टिन्यायेनास्मत्कल्पितोऽव्ययं

वियदादिप्रपञ्चोऽस्मत्सुषुप्तौ लीयतेऽस्मत् प्रबोधे यथापूर्वं
प्रादुर्भवति। --सा० 918

The creator creates the world of sentient and insentient

beings but all that world gets dissolved in the night of the
creator i.e.Brahmā. It appears again when the day of Brahmã
rises--All the creation is thus appearance and disappearance
in the day and night of Brahmā.
125
366. देवताधिकरणन्यायः

Some scholars maintain that many scriptural statements

describe the image of the deities. Actually, the image form is
not natural. It is superimposed on deities. But it can be
argued that though some statements underline the devotion to
the deities, the implied meaning can be proved to be the real
one, in accordance with the maxim of Devatādhikaraṇa.

367. देवदत्तशौर्यन्यायः

Devadatta's fame as a brave hero is limited to a particular

town in which he is living. Others, living outside that town
may not have any idea about his bravery. A person of heroic
quality is recognized somewhere and sometime as a great
hero and become famous.

368. देवदत्तहन्तृहतन्यायः

न हि अन्यस्यान्यसिद्धत्वादन्यस्य प्रादुर्भावो भवति। न हि

देवदत्तस्य हन्तरि हते देवदत्तस्य प्रादुर्भावो भवति। --पतञ्जलि,
व्याकरणमहाभाष्य, 1.1.57

This maxim is based on a small event. When Devadattal is

killed, he cannot be rejuvenated, even though his assasins are
arrested and given death sentence.

369. देवदत्तापुत्रन्यायः

126
When someone remarks that a particular person is the son of
Devadatta, it also implies that he is the son of his wife also.
The maxim says that the son belongs to both--the mother and
the father but the father is given more importance, so his
name is taken and not the name of the mother.

370. देवरन्यायः

A childless man may utilize the services of his brother or

brother-in-law, to get a child from his wife. The maxim
based on this idea, states that a man may go to any extreme
to get his wish fulfilled.

371. देहके शन्यायः

Cf. गोमयवृश्चिकन्यायः

The existence of the hair on the body is natural. Two things

may not bear resemblance but they can be together. --सा०
891

372. देहलीदीपन्यायः

If a lamp is kept on the threshold which is in between the two

rooms, the lamp light spreads in both the rooms. This gives
rise to a maxim and constitutes the basis of the figure of
speech called 'Dīpaka', in which an object or its attribute
illumines the entire sentence.

373. देहाधोमुखन्यायः

127
Cf. आकाशपरिच्छन्नन्यायः

A man suffering from rheumatic disease, hangs his head

down. But when that disease (disappears) is cured, he
becomes a normal man and sits erect. So also, the physical
diseases from the body, disappear when their cause becomes
extinct.

374. द्राविडप्राणायामन्यायः

The maxim refers to a practice, prevalent among the Dravid

people. While practising breath control (Prāṇāyama), they
hold the nose with the hand in a round about way instead of
holding it directly from the front facing. This generally refers
to the habit of some people who take a long, round about way
of doing any work.

375. धनञ्जयन्यायः

Ex. निषोधमहिम्ना बाधितेऽपि द्वैते वाक्यजबोधस्य

धनञ्जयन्यायेन बाधकत्वोपपत्तेः। यथाहुः नित्यबोधपरिपीडितं
जगद् विभ्रमं नुदति वाक्यजा मतिः। वासुदेवनिहतं धनञ्जयो
हन्ति कौरवकु लं यथा पु नः॥ --रघु नाथ,
लौकिकन्यायसाहस्त्रीयु द्धृतः

This maxim indicates that a particular work can be repeated.

Śrikṛṣṇa had already defeated the Kauravas in a divine
manner but Arjuna did the same thing physically. See--
मेयेवेते निहताः पूर्वमेवं निमित्तमात्रं भव सव्यसाचिन्॥ --
भगवद्गीता XI.33
128
376. धनुर्गुणन्यायः

Ex. आजन्मतोऽतिकु टिलेऽपि जने महान्तस्त्वारोपयन्ति हि गु णं

धनुषीव शूराः। --सायण, लौकिकन्याय; सा० 896

The string of the bow is applied to the bow, only after

bending it. The maxim based on this fact conveys that a good
person may impose his qualities on a bad person also.

377. धान्यपलालन्यायः

Ex.

(१) शास्त्राण्यधीत्य मेधावी ह्यभ्यस्य च पु नः पु नः।

परमं ब्रह्म विज्ञाय ह्युल्कावत्तान्यथोत्सृजेत्॥

(२) ग्रन्थमभ्यस्य मेधावी ज्ञानविज्ञानतत्परः। पलालमिव

धान्यार्थो त्यजेद्ग्रन्थमशेषतः॥ --ब्रह्मबिन्दूपनिषद् 14;
पातञ्जलमहाभाष्य--1.2.39, 3.3.18; 3. 4.2; 4.1.12

The maxim tells that while reading a text, one should take the
essential thing from the text book and leave off unessential
things, as one collects rice (or grain) and leaves off the chaff.

378. धारावाहिकबुद्धिन्यायः

Intellect is of the nature of determination. Owing to its

working, many ideas enter and many disappear from the
intellect of a person. Thus says the maxim, the ideas move in

129
a manner of a continuously flowing course of the stream.
379. धूमाग्निन्यायः

This maxim refers to a famous statement in Nyāya, where

there is smoke, there is fire. It also conveys the general truth
that the smoke is the indicator of the fire. This invariable
concomittance of two objects is called Vyāpti.

380. धेनुकिशोरन्यायः

Ex. जैमिनिमीमांसासूत्र VII.4.7.

The word 'Dhenu' means a cow. But the words like

'Asvadhenukishora' means a female horse. This maxim refers
to some such rule about compounds.

381. नक्रन्यायः

नक् रः स्वस्थानमासाद्य गजेन्द्रमपि कर्षति।

स एव प्रच्यु तः स्थानाच्छु नाऽपि परिभूयते॥ --पञ्चतन्त्र 3.44

This maxim refers to a fact in life. A man who is firm in his

position, is difficult to be unseated. An allegator, when it is
firm in its area, it is very dangerous. But once it is displaced,
even a dog can defeat it.

382. नटाङ्गानान्यायः

130
Ex. यथा नटानां स्त्रियो रङ्गगता यो यः पृच्छति कस्य यूयं कस्य
यूयमिति तं तं तव तवेत्याहुः। एवं व्यञ्जनान्यपि यस्य यस्याचः
कार्यमुच्यते तं तं भजन्ते। --सा० 370

This maxim conveys that an actress who plays the role of a

wife on the stage, says to the actors "she is his wife". She has
to play the role of a wife despite those who play the role of
the husband.

383. नदीसमुद्रन्यायः

Ex. यथा नद्य स्पन्दमानाः समुद्रे ऽस्तं गच्छन्ति नामरूपे विहाय

तथा विद्वान्नामरुषाद्विभुक्तः परात्परं पु रुषमुपैति दिव्यम॥ Cf.
शकु निसूत्रन्याय, शुद्धोदलवणन्याय, चौरापहार्यन्याय,
पुंविषयन्याय, नानावृक्षरसन्याय

--सा० 817, 818, 819, 820, 821, 822

As the river meets the ocean and forsakes its name and form,
the individual self also merges with the Brahman, leaving no
sign of separate existence behind. Similarly, a devotee gets
merged in the supreme God. The dualists, however, maintain
that the river and ocean are different. --सा० 818

384. नद्यम्बुवेगन्यायः

यथा नदीनां बहर्वोऽम्बु वेगा : समुद्रमेवाभिमुखा द्रवन्ति। तथा

तवामी नरलोकवीरा विशन्ति वाक्त् राण्याभिविज्वलन्ति॥ --
श्रीमद्भगवद्गीता, XI.11, 28; सा० 370

131
This maxim maintains that the turbulent water of the river
ultimately merges with the big ocean. In fact, all the worldly
entities ultimately are dissolved in the ocean.

385. नरसिंहन्यायः

व्यक्ताव्यक्ता च संसृष्टिर्नरसिंहवदिष्यते।
चित्रवर्णवदन्यस्मिन्न्नानालङ्कार सङ्करे ॥ --सरस्वतीकष्ठाभरणम्,
पृ० 262

This maxim is used to describe a man who combines in

himself terrific and mild qualities, as the man-lion
incarnation of Lord Viṣṇu combined in himself the man and
the lion.

386. नष्टाश्वदग्धरथन्यायः

(i) स्थानेऽन्तरतमः (1.1.50).

(ii) नष्टाश्वदग्धरथन्यायेनं 'कर्मणा पितृलोक' इति श्रुतेः ।

--रामतीर्थ, वेदान्तसार टीका, पृ० 13 (i) सम्प्रयोगो वा

नष्टाश्वरथदग्धवत्। तद्यथा नष्टाश्वदग्धरथ संप्रयोगो भवति।
तद्यथा तवाश्वोनष्टो ममापि रथो दग्ध उभौ सम्प्रयु ज्यावहे। (ii)
नष्टाश्वदग्धरथन्यायेन "कर्मणा पितृलोक" इति श्रुतेः--रामतीर्थ
वेदान्तसार टीका, पृ० 13

There is a legend on which the maxim is based. Two persons

were going in a (chariot cart). Unfortunately, the (chariot
cart) of one of them was burnt by the fire near a village. The

132
(horses\bulls) of another person died. Thus the (chariot cart)
of one person and the bulls of the other remained. They put
the (chariot cart) and the bulls together and proceeded
further. This indicates that it is always beneficial to put the
available things to use.

387. नसर्वत्रतुल्यत्वन्यायः

Ex.

न च सर्वत्र तु ल्यत्वं स्यात् प्रयोजनकर्मणाम्।

चलनेन त्वसि योद्धा प्रयु ङ्क्ते छे दनं प्रति॥

सेनापतिस्तु वाचैव भृत्यानां विनियोजकः। राजा सन्निधिमात्रे ण

विनियु ङ्क्ते कदाचन॥ --श्लोकवार्तिक, आत्मवाद, 86, 87

The maxim tells that the action which may inspire a person to
do something, will not be able to inspire some other person
to do the same thing. The commander of the army may
inspire the soldiers by his words or orders. A soldier may
inspire others by using his sword, whereas the king's presence
only is a source of inspiration to the soldiers. He only
watches the work of his soldiers. 388. नसिप्रोतबलीवर्दन्यायः

Ex. यथा गावो नसि प्रोतास्तन्त्यां वद्धाश्च दामभिः। वाक्तन्यां

नामभिर्बद्धां वहन्ति बलिमीशितुः॥ --भागवत XII, 12.41; सा०
592

A rope is put in the nostrils of a bull with which the owner

controls it. The bull does the work of carrying burden. So
133
also, says the maxim, men are controlled by such rein-like
rope which is made of long fibres of Vedic injunctions about
Varṇas and Āśramas. The senses are compared to a bull here.

389. नागोष्ट्रन्यायः

The Vedic sentence like "a camel was saved and a boa was
killed", are found in the Vedas. Similar sentences indicate the
unsublating nature of the self. They set aside the non-self
entities and secure the immutability of the self.

390. नानावृक्षरसन्यायः

Cf. शकु निसूत्रन्याय, नदीसमुद्रन्याय, चौरापहार्यन्यायः यथा

पक्षी च सूत्रं च नानावृक्षरसा यथा। यथा नद्यः समुद्राश्च
शुद्धोदलवणे यथा॥ चोरापहार्यो च यथा यथा पुंविषया अपि। तथा
जीवेश्वरौ भिन्नौ सर्वदैव विलक्षणौ॥ --माधवाचार्य,
सर्वदर्शनसङ्ग्रह, पूर्णप्रज्ञदर्शन

The trees in a forest constitute a forest from the point of view

of unity, but exist as separate trees from the distributory
point of view. The maxim is employed by the followers of
Madhva to point out the separate nature of the individual
selves, though they are part and parcel of the Almighty only.
391. नान्तरीयकन्यायः

स्वरितात् संहितार्थामनुदात्तानाम्। --Bhāṣya on P. I.2.39; सा०

619

134
A person fetches paddy. He removes chaff and other
unwanted things and collects rice only for his food. The
maxim exorts people to accept essential things and reject
unessential, unwanted things.

392. नारिके लतृणन्यायः

This maxim is used to illustrate some impossible incidents. It

refers to the following conversation-One person asked a calf-
-"Why did you climb the coconut tree" Calf replied--"to eat
grass". Both the question and answer are impossible and silly.

393. नारिके लफलाम्बुन्यायः

This maxim is related to a mystery. There is sweet cool water

inside a coconut which has got a hard, strong tough cover
outside. Equally mysterious is the phenomenon of the world
which emerges from the Brahman. So is the case with the
mysterious sojourns of Lakṣmī that is wealth or prosperity.
No one knows how it comes and how many days she remains.

394. नाविकन्यायः

If the boatsman is present but the boat is not there or if the

boat is there but the boatsman is absent, there is no use of
having either of them. Both the things are dependent on each
other. The maxim suggests that when two things are
dependent on each other, the absence of one renders the
presence of the other useless or ineffective.

135
395. नासिकाङ्गु लिन्यायः

समस्तव्यस्ततामेवं सति व्याचक्षतेऽत्र ये। कर्षन्ति नासिकाग्रे ण

कर्णमूलं सुखेन ते॥ --सुरे श्वर, बृहदारण्यक वार्तिक IV.3.1182

The maxim is related to some impossible task like uprooting

the origin of the ear with the tip of the nose.

396. निम्नगाप्रवाहन्यायः

Ex. कु र्वते कर्म भोगाय कर्म कर्तुं च भुञ्जते। नद्यां कीटा

इवावतीदावर्तान्तरमाशुं ते। व्रजन्तो जन्मनो जन्म लभते नैव
निर्वृतिम्। सत्कर्मपरिपाकान्ते करुणानिधिनोदधृताः। प्राप्य
तीरतरुच्छायां विश्राम्यन्ति यथासुखम्॥ --लौकिकन्याय
साहस्त्री ; सा० 151

Once an insect was afloat in the current of a river. It could

escape from one whirlpool but unfortunately it got involved
in another whirlpool. Similarly, says the maxim, an
individual cannot escape from the troubles of rebirth all the
time.

397. निर्धनमनोरथन्यायः

उन्नम्योन्नम्य तत्रै व निर्धनानां मनोरथाः। हृदयेष्वेव लीयन्ते

विधवास्त्रीस्तनाविव॥ --लौकिकन्याय साहस्त्री ; सा० 805

This maxim maintains that less the wealth a man has, the
more are his longings.

136
398. निर्व्यापाराम्बष्ठन्यायः

This maxim says that an idle barber applies his razor

anywhere or on anything available nearby. If he comes across
a cat, he cuts its head with his weapon and does not spare
even a cat.

399. निवातस्थितदीपन्यायः

Ex. यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो

यतचित्तस्य यु ञ्जतो योगमात्मनः॥ --भगवद्गीता VI.19; सा० 637

A lamp burns steadily and slowly in a windless place. It

neither flickers nor fades in quiet, windless place. Similarly
the mind of a person never becomes fickle who observes
perfect self control and tranquility--says the maxim.

400. निषादस्थपतिन्यायः

Niṣāda is an artisan, a carpenter in particular. In Mīmāṁsā

and some Śāstras, the compound 'Niṣādasthapati' occurs. The
Mimāṁsā writers opine that the compound is Karmdhāraya
and not a Tatpuruṣa compound. The nature of the compound
is also discussed in some commentaries of the Brahmasūtras.
It shows that Karmadhāraya compound is more powerful
than Ṣaṣṭhī Tatpuruṣa compound.

401. नीलेन्दीवरन्यायः

137
Cf. करिबृंहितन्यायः, करकक्ङणन्यायः, चंद्रज्योत्स्नान्यायः,
गजघटान्यायः, वाजिमन्दुरान्यायः, मृगवागु रान्याय। --सा० 209

In all these, generally the initial word is redundant, though

there may be some reason for redundancy. The word
'Indīvara' itself means blue lotus. The word Nīla blue need
not be added to it but sometime such words are added with
some purpose. In this case, it indicates that the lotus is not
only blue but it is "very much blue".

402. नृपनापितपुत्रन्यायः

This maxim is based on a legend. Once a king ordered his

barber to go around the city and find out a handsome boy. He
came across many handsome boys but he thought that they
were just like his own son. That boy was actually very black
and ugly looking. He took his son to the king, thinking the
king would like the boy. The king became furious. The
barber argued and said that he could not find such a
handsome boy in the entire three worlds. The king was
convinced by the fact that one loves one's own possessions,
however ugly they may be!

403. नौकाग्रकाकन्यायः

Once a crow was perching on the mast of a boat in the ocean.

The ship or the boat started sailing. When the crow felt the
movement of the ship, it was frightened and began to fly over
the sea. But there was not a single tree where it could perch

138
on and so it returned to the same mast again. So also, the
individual self may transmigrate anywhere but it has firm
basis in the Supreme Brahman.

404. नौनाविकन्यायः

This maxim is used to show the relation between the carrier

and the carried. This is illustrated by the boat and the
boatsman. Therefore, there is no fault of mutual dependence.

405. न्यगोधबीजन्यायः

Even a small seed of a banyan tree grows into a big tree if it

falls on a fertile land. The maxim indicates that a small thing
grows into a huge size in favourable circumstances.

406. पङ्कप्रक्षालनयायः

प्रक्षालनाद्धि पङ्कस्य दूरादस्यर्शनं वरम्। --महाभारत, वनपर्व

2.49

The maxim says that it is better to avoid mud than to wash

the feet when the feet get stuck up in the mud. Similarly, it is
better to prevent any mishap by remaining cautious than to
run for some devices to avoid the loss. Prevention is better
than cure.

407. पङ् ग्वन्धन्यायः

कै 139
Ex. पु रुषस्च दर्शनार्थं कै वल्यार्थं तथा प्रधानस्य।
पङ् ग्बन्धवदुभयोरपि संयोग स्तत्कृ त।। --सर्गः सङ्ख्यकारिका।

A blind and a crippled, lame man met each other. They

wanted to proceed by the same way. Both of them hit upon a
plan. The blind man took the lame man on his shoulder, who
guided the blind person. With the help and co-operation of
both of them, they were able to reach their goal. This co-
operation of the two destitute persons is suggested by this
maxim.

408. पञ्चरचालनन्यायः

यथैकपञ्जरवर्तिन एकादशपक्षिणः प्रत्येकं प्रतिनियतव्यापाराः

सन्तः सम्भूयैकं पञ्जरं चालयन्ति, एवमेकं शरीरवर्तिन
एकादशप्राणा : प्रत्येकं प्रतिनियतवृत्तयः सन्तः सम्भूयैक
प्राणाख्यां वृत्तिं प्रतिलप्स्यन्त इति। --ब्रह्मसूत्र, शाङ्करभाष्य,
2.4.9

Eleven birds were caught in a cage. One bird was unable to

lift the cage in spite of his hard efforts. But when the birds
together applied their strength, they were able to lift the cage
easily. On the same ground, the eleven Prāṇas in the body
together carry on the task of one Prāṇa, though their
functions are different. This maxim is based on this incident.

409. पञ्जरमुक्तपक्षिचालनन्यायः

Ex. बन्धुमुक्तस्योर्ध्वगमनं दृष्टं यथा पञ्जरमुक्तशुकस्य यथा

वारिनिर्भिन्नपरिणतैरण्डबीजस्य, यथा वा दृढपङ्कलिप्त
140
जलनिमज्जनप्रक्षीणपङ्कलेपशुप्कालाबूफलस्य। --
वेदान्तकल्पतरू परिमल, लौकिक न्याय सहस्त्री ; सा० 9

When a bird escapes from the cage, it moves and freely goes
up and up. Similarly, the liberated individual self moves
freely and is liberated ultimately says the maxim.

410. पञ्जरस्थसिंहन्यायः

Cf. सलिलादग्निरुत्थितन्यायः स्नेहतन्तु मयैः पाशैर्बद्धः

सन्तानरज्जुभिः। पञ्जरस्थो यथा सिंह समर्थोऽपि वशीकृ तः॥ --
लौकिकन्याय साहस्त्री ; सा० 937

Even a lion, caught in a cage, is unable to move freely

according to its will. Similarly, a man ensnared in a web of
affection and tied by the rope of love for the children, is
unable to do anything at his will.

411. पटकु टीरन्यायः

When there is sufficient cloth at our disposal, we can make a

(cotton cloth) cottage or a (cotton cloth) tent out of it. The
maxim based on this observation, shows that any task can be
accomplished when adequate material is available.

412. पतङ्गदीपकन्यायः

The glow worm pounces on the flame of a burning lamp, out

of extreme love and affection, as it were. It really embraces
death. Even then other glow worms continue to jump in the

141
flames. The maxim shows that excessive love may endanger
their lives. --सा० 326

413. पतिंवरान्यायः

In the Svayamvara function, the lady chooses her husband.

(The bride chooses the bridegroom) according to her choice.
So also, a man maintains contacts or good relationship with
an affectionate person only.

414. पत्रफलन्यायः

There are leaves and sometimes fruits also on the tree. The
leaves of the tree fade away and fall down on the ground. But
by the falling of the leaves, the fruits are not spoiled.
Similarly, a few men may have some defect or drawback, but
it does not mean that all men are full of defects. This is what
the maxim wants to suggest.

415. पथिकसर्पमारणन्यायः

Once a person saw a serpent, entering his house. The man

was frightened and wanted to kill it. But he was in a dilemma
and was puzzled because had he killed it, it would have
resulted in a sin and if he kept quiet, the danger arising out of
the serpent would have been unmitigated. He thought upon a
device. He requested a passer-by to kill the serpent, so that
the possible sin and the danger arising out of the serpent,
would accrue to that passer-by instead of him. The maxim

142
suggests that everyone in this world wants to save his life by
hook or by crook.

416. पदातिन्यायः

Ex. ऋजु ना पथा चलन्नपि हनने वक् रां गतिं कलयन्।

बु द्धिबलाख्यं क् रीडन् पदातिरिव दुर्जनो ज्ञेयः। --लौकिकन्याय
साहस्त्री ; सा० 970 In the game of chess, a soldier piece
generally moves one square straight but it can move slantingly
or crookedly, if there is any chance of killing the opposite
piece. The maxim can be applied to a wicked person who
appears to move in a straight manner but may take crooked
turn to kill somebody.

417. पद्मपत्रस्थिततोयन्यायः

Ex. (i) पद्मपत्रस्थितं तोयं धत्ते मुक्ताफलश्रियम्। महाजनस्य

सम्पर्कः कस्य नोन्नतिकारकः॥ --पञ्चतन्त्र 3.59

(ii) मुक्ताकारतया तदेव नलिनीपत्र स्थितं राजते। --भर्तृहरि,

नीतिशतक 58

(iii) लिप्यते न स पापेन पद्मपत्रमिवाम्भसि। --भगवद्गीता 5-10;

सा० 807

This maxim is based on the phenomenon of some water

drops on a lotus-leaf. These water-drops do not last for a long
time on the lotus leaf. They suggest the following points:(1)
All creation is transitory.

143
(2) The company of the great, though temporary, is always
benevolent. The water-drops on the lotus leaf, though
temporary, shine like pearls so long as they remain on the
leaf.

(3) All worldly contacts are momentary. Similarly a man of

well balanced intellect or a man of mental and physical
control lives in the world with complete detachment.

418. पनसोदुम्बरादिवदितिन्यायः

The maxim refers to a natural phenomenon. Generally, the

flowering period indicates that the fruit is not far. But
pregnancy may take place even without the appearance of
flower (maturity), as is the case with Udumbara tree or a
jackfruit tree. We never see the flower of these trees but
(they bear fruits without flowering) we see their fruits only. --
सा० 554

419. पयोमुखविषकु म्भन्यायः

Cf. गोमुख व्याघ्रन्याय: See--हितोपदेश, मित्रलाभ, 74

A jar is filled with poison but milk or a vessel full of milk is

kept on the top or at the opening of the jar. Similarly, some
men speak gently or lovingly but they may carry poison (are
wicked) in their heart--says the maxim.

420. पराह्नच्छायान्यायः

144
Ex. आरम्भगु र्वी क्षयिणी क् रमेण लघ्वी पु रा वृद्धिमती च पश्चात्।
दिनस्य पूर्वाधंपराधीभिन्ना छायेव मैत्री खलु सज्जनानाम्। --
भर्तृहरि, नीतिशतक, 47

The length of a shadow of a thing is less in the earlier part of

the day; while it is longer in the later part of the day. It is
short in the afternoon but gradually it increases in the latter
part of the day. The maxim opines that the friendship with
the good people is longer and stable after some days though it
seems shorter in the early days.

In contrast to this, the friendship with the wicked appears to

be longer or close in the beginning but becomes shorter or
less as the time passes. 421. परिशेषन्यायः

The maxim indicates the method of calculation on the basis

of remainder. Suppose ten people (men and women together)
are standing at one place. If it is reliably told that there are
four men, then it is clear that the remaining six are women by
the law of remainder.

422. पर्जन्यन्यायः

Ex. (1) कृ तकारि खल्वपि शास्त्रं पर्जन्यवत्। तद्यथा पर्जन्यो

यावदूनं च पूर्णं च सर्वत्राभिवर्षति। --महाभाष्य, अष्टाध्यायी
1.2.9; 6.1.189

(2) प्रकृ त्यादिविभागकल्पनावस्तु लक्ष्येषु सामान्य

विशेषरूपाणां लक्षणानां पर्जन्यवत्सकृ देव प्रवृत्तौ बहूनां
शब्दानामनुशासनोपलम्भाच्च। --सर्वदर्शनसङ्ग्रह, पाणिनिप्रकरण
145
 ङ्ग्
This maxim is based on the fact that the rain falls equally
everywhere, whether water accumulates at a particular place
or not. The rain falls with equal quantity of water at all
places. This maxim is also applied to the functioning of the
Almighty. The grace of God is uniformly bestowed on all
beings. But its effects are seen diversely, owing to the
Karmas (past deeds) of the recepients, as the rain-water,
fallen on the fertile land, helps to germinate the seeds but
becomes ineffective when fallen on the barren land. Cf.
ब्रह्मसूत्र, शाङ्करभाष्य, II.1.34

423. पर्णमयीन्यायः

Cf. गोदोहनन्याय

See--भामतीटीका, शाङ्करभाष्य, ब्रह्मसूत्र 3.3 The ladles to be

used at the time of sacrificial rites, are made of palāśa or
parṇa tree. That is its speciality.

424. पर्वताधित्यकान्यायः

Cf. करकङ्कणन्यायः, गजघटान्यायः

The word Adhityakā means the plain land on the top of the
mountain. So, affixing of the word 'Parvata' is redundant. But
as similar maxims show that there must be some purpose for
adding the apparently redundant word. Cf. उपत्यकाद्रे शसन्ना
भूमिउर्ध्वमाधित्यका अमर०

425. पवनताडनन्यायः
146
Cf. गगनरोमन्यन्यायः

This maxim is used to point out the futility of efforts like

striking the air (wind).

426. पाटच्चरयामिकन्यायः

A thief steals away everything from a house. What is the use

of appointing a secuity guard after that event? The maxim
indicates the futility of such precautions after the event.

427. पात्रेसंमितन्यायः

Some people run away when they are given some work. But
they rush back if they are likely to get some food. The
maxim exposes such opportunists. He is a treacherous fellow
who appears only at the time of meals and not at the time of
work.

428. पादप्रसारिकान्यायः

Ex. एतत्सर्वमनालोच्य कृ त्वा पादप्रसारिकाम्। विवेकचक्षुः

संमील्य स्वपन्ति ननु जन्तवः॥ ततो विषादमापन्नः
सर्वकर्मपराङ्मुखः। स्थितोऽहं मौनमालम्ब्य कृ त्वा
पादप्रसारिकाम्॥ (1) उपमितिभवप्रपञ्चकथा, पृ० 789, 909, (2)
न्यायमञ्जरी, पृ० 133, 121, 504 (3) खण्डनखण्डखाद्य, पृ० 31.

If a person is offered some space, just to stretch his legs, he

cunningly, tries to stretch his whole body and wants to
occupy as much space as possible. This type of conduct is

147
described by this maxim. Other meaning of the maxim is
also possible. A man sticks to his aim or purpose despite his
failure and even if there is no chance of future success also.

429. पारिषदन्यायः

The maxim is applied to a peculiar type of behaviour in a

meeting.

(i) Even if one man works at the meeting, it is supposed that

all those concerned have extended their co-operation.

(ii) One member only is arguing about a certain subject in the

meeting. It is supposed that those who support or those who
oppose the argument, are the members of the meeting.

430. पाषाणेष्टकान्यायः

This maxim conveys the idea that though two things appear
to be alike, some difference does exist between the two, as
there is some difference in softness or hardness between a
brick and a stone. Though both are hard, a brick is softer
than a stone.

431. पिङ्गलाजपन्यायः

This maxim describes a hypocritical man, by citing the

instance of a harlot called Pingalā who tried to deceive a rich
person by assuming the form of a Yogini. 432.
पिण्डहित्वाकरंलेढीतिन्यायः

148
When a selfish person keeps the lump of food aside and asks
a hungry man to lick his hand to which some particles of
food are sticking, this maxirn has its scope. It also indicates
enjoying low type of joy, in preference to the higher one of
the realization of the supreme self.

433. पितापुत्रन्यायः

This maxim informs that one person may be both a father

and a son at the same time. He has to assume two positions at
a time.

434. पित्रनुसृतस्तनन्धयन्यायः

Ex. कृ तकृ त्यस्य तत्त्वविदोऽतत्त्वदुद्धारातिरिक्तकर्तव्यभावाद्यथा

तदुद्धारः स्यात्तथा कर्तव्यम्। सुरे न्द्रादिपूज्येनापि विदुषा
पित्रनुसृतस्तनन्धयन्यायेनाज्ञोऽनुसर्तव्यः। तैर्निन्द्यमानोऽपि
देहस्य निन्द्यत्वमात्मनोऽवाङ्मनसगम्यत्वं जानन्नोद्विजेत्।
किन्तु , प्रस्तु त तच्चेष्टानुसारे ण स्वयमप्याचरे त।

This maxim describes a man of Brahma realization who

behaves in a very simple, innocent manner like a father,
imitating his son in his innocence and simplicity.

435. पिपीलिकान्यायः--पिपीलिकागतिन्यायः

This maxim lauds the spirit of endeavour. An ant for

example, tries patiently and strenuously to climb the tree to
taste a fruit. Similarly, the maxim states that a man can also

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accomplish difficult tasks by endeavouring patiently. Even to
enjoy Brahma-realization patience of an ant is required.

436. पिपीलिकापन्नगन्यायः

The ants prepare an ant hill. But the serpents live in it The
maxim is based on the situation in which one person strives
to do something but somebody else enjoys the fruit of it.

437. पिष्टपेषणन्यायः

Cf. मृतमारणन्याय, जलताडनन्याय, अरण्यरोदनन्याय

श्वपु च्छोन्नामनन्याय। --सा०, पृ० 115-116

To grind the flour which is already ground. This is the

meaning of the maxim which suggests the habit of
unnecessary repetition of work. --सा० 301

438. पीलुपत्रफलन्यायः

The leaves of the Pilu tree are pungent but the fruits of the
same tree are very sweet. Taking clue from this, the maxim
suggests some discrepancies especially in the case of
prattlings of a foolish fellow. This foolish fellow speaks in
contradictory terms. --सा० 668

439. पुत्रान्तरकाङ् क्षिणीन्यायः

यो ध्रुवाणि परित्यज्य ध्रुवाणि निषेवते। ध्रुवं तस्य निननष्टं

स्यादध्रुवं नष्टमेव हि॥ --हितोपदेश, मित्रलाभ 184

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The maxim is based on a legend of a woman who had one
son but was eager to have one more son. Not satisfied with
one son, she began to pray God for another son. She
approached a lady who was a hypocrite. That lady advised
her to sacrifice her first son for getting a second son. Having
come to know this, an old lady advised her not to believe that
wretched lady because if she did not get another son, she
would loose the first son also. That would lead to total
despair. The maxim suggests that one who runs after
imaginary benefits, abandoning the one in hand, comes to
ruin.

440. पुराणवैराग्यन्यायः

Cf. श्मशानवैराग्यन्याय

This maxim is concerned with a man of temporary

detachment. So long as a person hears the stories or
discourses on Purāṇas, he feels detachment towards the
worldly happiness and temporary existence in the world. He
becomes a totally detached person as long as he hears the
discourses. But that feeling of detachment disappears and he
plunges in the worldly affairs afterwards. A person's feeling
of detachment is too weak to last for a long time.

441. पुरुषके शलोमन्यायः

A man has hair on his body and they develop and grow on
(his) body. This maxim says that as the body hair grows in a

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person's body, this empirical world also arises from the
Supreme Reality. --सा० 769

442. पुंविषयन्याय :

Cf. शकु निसूत्रन्याय, नदीसमुद्रन्याय, शुद्धोदलवणन्याय,

नानावृक्षरसन्याय इ.

Ex. यथा पक्षी च सूत्रं च नानावृक्षरसा यथा। यथा नद्यः

समुद्राश्च शुद्धोदलवणे यथा। चोरायहार्यौ च यथा तथा
पुंविषयावपि। तथा जीवेश्वरौ भिन्नौ सर्वदैव त्रिंलक्षणौ॥ --
लौकिकन्याय साहस्त्री ; सा० 817-822 The maxim refers to an
opinion of the dualist, that the individual self and the God
are quite different from each other, though they are
grammatically in the same masculine gender.

443. पुष्करपलाशन्यायः

Ex. (1) ज्ञानाग्निः सर्वकर्माणि भस्मासात् कु रुते यथा। --

भगवद्गीता, 4.37

(2) लिप्यते न स पापेन पद्मपत्रमिवाम्भसा॥ --भगवद्गीता, 5.10

The maxim describes the nature of an enlightened person.

Just as the water-drops fallen on the lotus leaves, do not last
long, the action (Karma) does not cling to an enlightened
person. The fire of knowledge burns down all actions.

444. पुष्टलगुडन्यायः

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If a stick is thrown at a dog in a group of dogs, it not only
hits the particular dog but other dogs also. The maxim
implies that arguments advanced to refute one point, refute
some other points also.

445. पुष्पवन्तोपकारकन्यायः

The sun and the moon possess lustre (Puṣpa). Those two
offer their lustre to the other planets which happen to pass
within their orbit and thus oblige them. Similarly, says the
maxim that the great men oblige men who come in their
contact.

446 पूतिकू ष्माण्डन्यायः

A pumpkin produced in a dirty place is not supposed to be

liked by everybody. It is not good for eating. Everyone does
not like to eat it. The maxim states that a thing like a
pumpkin, grown in bad surroundings is not liked by the
people. --सा० 774

447. पूर्णघटन्यायः

रिक्तः सर्वो भवति हि लघुः पूर्णता गौरनाय। --मेघदूत, पूर्वमेघ 20

The maxim avers that the water in a pitcher which is full of

water never shakes. Similarly, a man, having deep knowledge
never complains. He is always quiet and stable. A man having
perfect knowledge and perfect enlightenment never trembles
like a pitcher which is completely filled with water.
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448. पूर्वाह्नच्छायान्यायः

Ex. दिनस्य पूर्वाधपरार्धभिन्ना छायेव मैत्री खलसज्जनानाम्। --

भर्तृहरि, नीतिशतक, 49.

The maxim compares the friendship of the wicked man with

the morning shadow, which is the longest in the beginning
but gradually reduces as the time passes by. The company
with the wicked person is also very thick and intimate at the
beginning but goes on declining day by day. The friendship
with the good people is quite opposite.

449. पृथिव्योषधिन्यायः

Ex. यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः

सम्भवन्ति। यथा सतः पु रुषात् के शलोमानि
तथाऽक्षरात्सम्भवतीह विश्वम्॥ --मुण्डकोपनिषद् 1.1.7; सा० 768

The maxim states that just as herbs take their rise from the
earth, the world also arises from the Brahman. 450.
पृष्टाकोटिन्यायः

अथ सिद्धे दुरिते का तत्सङ्ख्येति प्रायश्चित्तकदम्बाद्यु क्तगणना

लिख्यते। सा च पृष्टाकोटि न्यायेन वक्तु मशक्याऽपि स्थूलोपाधि
विषयत्वेनोच्यते। --धर्मनिबन्ध, लौकिकन्याय साहस्री ; सा० 258

The maxim tells that even a great scholar cannot give answers
to all the questions, asked. He may not be able to answer
every question put to him but he can definitely give some

154
information pertaining to the question put to him. Even a
scholar has his limitations. --सा० 587

451. पृष्ठताडनाद्दन्तभङ्गन्यायः

The maxim refers to a senseless, implausible remark of a

person that the teeth of a certain person were broken and fell
down when somebody bet him at his back.

452. प्रतिनिधिन्याय : (प्रतिनिधानन्याय)

Ex. भोजनलोपेऽप्यद्भिर्वाऽन्येन वा
द्रव्येणाविरुद्धेनप्रतिनिधानन्यायेन
प्राणाग्निहोत्रस्यानुष्ठानमिति। --ब्रह्मसूत्र, शाङ्करभाष्य,
3.3.40

The maxim incorporates a universal practice of any group of

people having a representative of them, to deal with their
problems.

453. प्रतिबिम्बन्यायः

When a thing shakes, its reflection also seems to be shaken.

This is the meaning of this maxim.

454. प्रत्यासत्तिन्याय :

The maxim maintains that big tasks can be accomplished by

keeping contact or by remaining in the company of the
prominent persons.

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455. प्रदीपन्यायः

कश्चिदेकदेशस्थः सर्वं शास्त्रमभिज्वलयति, यथा प्रदीपः।

सुप्रज्वलित एकदेशस्थः सर्वं वेश्माभिज्वलयति॥ एकदेशस्थिता
शास्त्रभवने याति दीयताम्। परितो व्यापतां भाषां परिभाषां
प्रचक्षते॥ --नागेश उद्योत, पृ० 8

This maxim takes into consideration the main characteristic

of a lamp-(1) The wick, oil and fire which are quite different,
come together to do the pious work of producing and giving
light to the people.

(2) The lamp is kept in one place only but it gives light upto a
long distance. The maxim suggests that even contradictory
things can give good result if they come together.

The three types of Adhikarīs are compared with the three

constituents of the lamp.

456. प्रधानमललनिबर्हणन्यायः

Ex. (एतेन सर्वे व्याख्याता--) अतः

प्रधानमनिबर्हणन्यायेनातिदिशति। एतेन
प्रधानकारणवादप्रतिषेधन्यायकलापेन सर्वेऽपवादिकारणवादा
अपि प्रतिषिद्धतया व्याख्याता वेदितव्याः। --ब्रह्मसूत्र,
शाङ्करभाष्य 1.4.28; सा० 244

If a strong prominent wrestler is defeated, it becomes easy to

defeat other wrestlers who are less powerful than the defeated

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one. On this ground only, the Advaita Vedantins try to rebut
the Saṁkhya doctrine, as they were relatively stronger.

457. प्रपाणकरन्याय (पानकरसन्याय)

सकलसहृदयसंवादभाजा साधारण्येन स्वाकार इवाभिन्नोऽपि

गोचरीकृ तश्चर्व्यमाणंतैकप्राणो विभावादिजीविव्यवधिः
पानकरसन्यायेन चार्ण्यमाणः ... ब्रह्मस्वादमिवानुभावयन्
अलौकिकचमत्कारकारी शृङ्गारादिको रसः। --काव्यप्रकाश उल्लास
4, पृ० 93

In a particular drink (Pānaka), different things like sugar,

pepper, ginger are added which gives a peculiar taste to the
drink, which is different from the individual substances added
to it. The maxim states that the unified taste of all these
ingredients gives a different sweet taste.

458. प्रपामेलनन्यायः

यथा काष्ठं च काष्ठं च समेयातां महोदधौ। समेत्य च व्यपेयातां

तद्वज्जीवसमागमः॥ --सा० 868 --बाल्मीकिरामायण,
अयोध्याकाण्ड, 105-25

Many travellers come to drink water at a water-place (Prapā).

They drink water and proceed further. They come together
only for a few moments and are separated again like the two
logs of wood coming near each other in the vast ocean.
Similarly, human beings in this world come in contact with
one another only to be separated like the two logs of wood in
the ocean.
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459. प्रभातमेघन्यायः

The morning clouds rarely shower. Similarly even good

persons do not extend any help if approached at odd time,
says the maxim. 460. प्रभुभृत्यन्यायः

The maxim declares that affection shown by the master for

his servant and the devotion of the servant for his master,
indicate mutual faith.

461. प्रमदान्यायः

A beautiful lady gives delight to her husband. Another person

who sees her, is dismayed as he does not have a similarly
beautiful wife. Her cowife, if he has any, creates further envy
in her. This shows that various types of feelings are nursed by
different persons about one person only. --सा० 928

462. प्रवत्स्यद्भर्तृकान्यायः

A lady sees that her husband going on a journey. Imagining

the future pain of separation, she cries before him and tries
to cancel his journey as she is unable to bear the pangs of
separation.

463 प्रसक्तप्रतिषेधन्यायः

(1) प्रसज्य प्रसक्ति सम्पाद्यारोप्येति यावत्प्रतिषेधः।

अत्यन्ताभावे प्रसक्तं हि प्रतिविध्यत इति न्यायेन आरोपितं
प्रसङ्गस्यैव निषेधः। तेन वायौ रूपं नास्ति, इत्यादावपि वायौ
वै 158
रूपारोपं कृ त्वैव निषेधो नञा बोध्यत, इति विवेकः। --
मीमांसान्यायकोश, पृ० 252.

Where prohibition or negation is principal, it is Prasajya

Pratiṣedha. In other cases it is called Paryudāsa. The
prohibition in the case of the former one pertains to a verb
while in the case of the latter, it is connected with some
noun. 464. प्रसक्तानुप्रसक्तन्यायः

A man obliges his friend by doing some good to him Any

other person, set out for different work, may also be
benefitted by the first person.

465. प्रसूतिवैराग्यन्यायः

When a pregnant lady, woefully cries just before delivery,

determines not to have any contact with the husband. She
develops detachment for sex and pregnancy. But once the
baby is born and days pass on, she begins to aspire for
another issue, forgetting the erstwhile unbearable pain. The
maxim suggests that feigned, temporary detachment does not
last long.

466. प्रासादवासिन्यायः

The maxim tells that a man lives in the upper apartments or

in the lower apartments of a mansion. But he remains in the
same mansion only. This finds its place in some rules of
Sanskrit grammar. Just as some people live in palace, some
on the ground and some on both ground and in big mansions.
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Similarly some letters in grammar are uttered from the
mouth, some from the nose and some from both mouth and
nose. These differences are made clear by this maxim.

467, प्लवङ्गगतिन्यायः

A monkey jumps once, twice, thrice and catches the fruit of

the tree. Similarly, declares the maxim that a mediocre
person who is slightly superior to the ignorant one, can
acquire spiritual knowledge from the preceptor by virtue of
his pure mindedness or Saṁskaras.

468. फलवत्सहकारन्यायः

आम्रे फलार्थे निर्मिते छायागन्धे अनुत्पद्यते। एवं धर्मे चर्यमाणे

अर्थाद्योऽनृत्पद्यन्ते। --सा० 4 A mango tree bends low when it
is loaded with fruits. It regales those who seek refuge in it
and regales them even by offering them sweet fruits and
fragrance. Similarly, the deity whom we worship bestows
many benefits on the worshippers like us but also offers many
other benefits.

469. बकबन्धनन्यायः

Once a person wanted to catch a crane. He pelted a ball of

butter on the head of it. After some time, the butter started
melting and the liquid entered into the eyes of the crane. It
became easy for the person to catch the bird because it could
not see anything. The maxim points out that the people adopt

160
difficult ways unnecessarily when the things can be attained
easily.

470. बकवृत्तिन्यायः

A crane is accustomed to feign meditation and keeps its eye

on the fish below. It catches the fish as soon as it comes near
it. Its meditation is mere hypocrisy. The maxim, with the
example of the crane, hints at a person who acts like a
hypocrite.

471. बधिरकर्णन्यायः

Cf. उधरवृष्टिन्याय, अन्धदर्पणन्याय, बधिरशङ्खनादन्याय --

लौकिकसाहस्री, पृ० 115, 116

This maxim is applied to certain futile actions like

whispering some secret information in the ears of a deaf
man. That effort of speaking slowly or loudly is of no use.
Similar maxims, seventeen in number are enumented in सा०
(pp. 115, 116)

472. बहु च्छिद्रघटप्रदीपन्यायः

नानच्छिद्रघटोदरस्थितमहादीपप्रभाभास्वरं

ज्ञानं यस्य तु चक्षुरादिकरणद्वारा बहिः स्पन्दते। जानामीति तमेव

भान्तमनुभात्येतत् समस्तं जगत् तस्मै श्रीगु रुमूर्तये नम इदं
श्रीदक्षिणामूर्तये॥ --दक्षिणामूर्तिस्तोत्र, शंकराचार्यकृ त; सा० 363

161
If a lamp is kept within a jar which has many holes, the light
of the lamp spreads out of all the holes and makes the space
bright with its light. Similarly, the intellect permeates the
external objects through the nine apertures of the body.

473. बहुराजकपुरन्यायः

वाक्यक्षुः श्रोत्रमुख्यानि प्रे रयेत् करणानि कः। ईश्वरश्चेत्

किमेकोऽसौ बाहवोऽभी॥ प्रवर्त्यानामनन्तत्वाद् वैलक्षण्याच्च
नैकता। नैकमत्यं बहु त्वे स्याद् बहु राजकदेशवत्॥ --
अनुभूतिप्रकाश, 12.13; सा० 191

If many kings live in a town, they cannot maintain unity

among themselves and the subjects will suffer. Taking this
into account, the maxim says--many sense organs in the body
put the entire body to troubles, as their functions are quite
different. No perception will be proper if the organs start
functioning simultaneously, when the eye is observing
something particularly.

474. बहुवल्लभन्यायः

The maxim suggests that a person cannot satisfy any master

if he has many masters, as a lady cannot satisfy any husband
if she has many husbands.

475. बहुवृकाकृ ष्टन्यायः

If a deer is caught by many wolves, they try to tear off

various limbs of its body at their will and spoil the entire
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body of the deer. The maxim says that unplanned efforts are
not very fruitful. --सा० 18

476. बहुसपत्नीकन्यायः

Ex. जिह्यैकतोऽमुमपकर्षति कर्हि तर्षां शिश्नोऽन्यतस्त्वगु दर

श्रवणं कु तश्चित्। घ्राणोऽन्यतश्चपल दकं क्व च कर्मशक्तिर्बह्मयः
सपत्न्य इव गेहपति लुनन्ति। --भागवत

If a man has many wives, he cannot give sexual joy to all at a

time. Similarly the maxim observes that a person cannot
satisfy different sense organs.

477. बह्वनुग्रहन्यायः

बहूनामप्यसाराणां मेलनं कार्यसाधकम्। तृणैः सम्पाद्यते रञ्जुर्यथा

नागोऽपि बधते॥ --सुभाषित

The maxim lauds the combined strength of different

individuals which is produced after their coming together.
The blades of grass are weak but when they are woven
together into a rope, even a big elephant can be tied with it
and controlled.

478. बह्यनुसरणन्यायः

This maxim tells that many a time it is advisable to follow the

views of many people.

479. बाणोष्ट्रीन्यायः

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The maxim states that the prohibitory injunctions or
sentences protect the self and annul the non-self. This is
supported by an event. Once a boa encircled a female camel.
On seeing this, an archer shot an arrow at the boa and saved
the female camel. --सा० 104 480. बादरायणसम्बन्धन्यायः

अस्माकं बदरीचक् रं यु ष्माकं बदरीतरुः। बादरायणसम्बन्धो यूयं

यूयं वयं वयम्॥ (लोकोक्तिः)

This maxim speaks about the habit of some person who tries
to establish some far fetched relation with somebody (with a
view to derive some advantage from him). Any man who has
a wheel made of Badara wood in his house, establishes
relation with somebody, simply because he had planted a
Badara tree in his (house) garden. Once two persons
accidently met each other at one place. One person said to
the other. "You have a Bādarī tree in your house. The wheels
of my cart are also made of Bādarī wood. So we are related
and there is Bādarāyaṇa (i.e. irrational, arbitrary) relation
between us". This is how absolutely unrelated persons try to
establish fantastic relation with other for their selfish end. --
सा० 491

481. बिडालविण्मोचनन्यायः

The cat scratches the ground to create a small ditch and then
passes urine in it. It closes the ditch with the surrounding
loose earth when the work of passing urine is over. The
maxim cites the example of the cat suggesting that one

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should do away with the temporary arrangement, when the
work is over.

482. बिल्वखल्वाटन्यायः

खल्वाटो दिवसेश्वरस्य किरणैः सन्तापितो मस्तके वाञ्छन्

देशमनातपं विधिवशाद् बिल्वस्य मूलं गतः। तत्राप्यस्य
महत्फलेन पतता भग्नं सशब्दं शिरः प्रायो गच्छति यत्र
भाग्यरहितस्तत्रै व यान्त्यापदः॥ --भर्तृहरि, नीतिशतक, सा० 113
The maxim refers to some unfortunate plight of a person. A
bald-headed man was travelling from a forest. He was tired.
So he stood under the shade of a Bilva tree to take rest.
Unfortunately, a ripe Bilva fruit fell on his head and his head
was broken. An unfortunate person has to face trouble and
difficulty wherever he goes. His misfortune does not leave
him anywhere.

483. बिल्ववर्तिगोधान्यायः

The maxim maintains that the doctrine propounded by the

rival persons cannot be refuted, if the doctrine is not known
perfectly, with its pros and cons. A Godhã,a big lizard, lives
in a hole but it is not seen always living in a hole. So it cannot
be taken as a differentiating feature, owing to the ignorance
of its behavioural characteristic.

484. बिल्वविभजनन्यायः

The maxim condemns the practice of giving one's views

about unknown matters, like trying to know about a Bilva
165
fruit (about which nothing is known earlier), only by
breaking it.

485. बीजवृक्षन्यायः

The maxim tells that though a seed gives rise to a sprout, the
sprout also grows into a tree which gives rise to seed and
sprout too. Both are beginningless and there is no order or
priority between a seed and a sprout.

486 बीजाङ्कु रन्यायः

It is difficult to answer the question--"Which is earlier, seed

or tree? Does a seed come out of the tree or does the tree
arise out of the seed"? Actually, their relation is
beginningless. Both of them serve as cause of each other.
The maxim tells that it is possible to establish priority of one
over the other. Their relation is beginningless.

487. ब्राह्मणग्रामन्यायः

Cf. मल्लग्रामन्यायः

Many kinds of people live in a town. There are Brāhmaṇas as

well as other types of people also. But if the number of
Brāhmaṇa inhabitants is more, then the town will be known
as the Brāhmaṇa town. The maxim shows that the majority
of the type of people is the main criteria for considering the
name of the town. --सा० 27

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488. ब्राह्मणपरिव्राजकन्यायः

Ex. Cf. ब्राह्मणश्रमणन्यायः शाबरभाष्य, मीमांसासूत्र-2.1.43

इतो ब्राह्मणा भोज्यन्तामितः परिव्राजका इति। --सा० 203;
ब्रह्मसूत्र, शाङ्करभाष्य 1.4.16; 2.3.15; 3.1.11

The word Brāhmaṇa is a common word, denoting the

Brāhmaṇa caste. But when the word mendicantParivrājaka
comes as the final word in a compound with the word
'Brāhmaṇa', it means a Brāhmaṇa other than a mendicant. In
order to differentiate between the Brāhmaṇas and the
mendicants, the compound means the mendicants other than
the Brāhmaṇas, as some mendicants are likely to be
Brāhmaṇas by caste.

489. ब्राह्मणवसिष्ठन्यायः

Cf. तक् रकौण्डिन्यन्यायः

The sentence Brāhmaṇa has come and Vasiṣṭha has also

come means that Vasiṣṭha who is a Brāhmaṇa has come. The
term Brāhmaṇa in the former part of the sentence sets aside
other special characteristics. Therefore, the term Brāhmaṇa is
used. This maxim is utilized in the explanation of the
Paṇinian Sūtra "Halantyam".

490. ब्राह्मश्रमणन्यायः

Cf. गोबलीवर्दन्यायः

167
यः पूर्वं क्वापि वाक्यार्थे अलङ्कारभावमुपमादिरूपतया अन्वभूत्,
इदानीं त्वजलङ्काररूप एव, अन्यत्र गु णीभावभावात्। स
पूर्वप्रत्यभिज्ञानबलात् अलङ्कारध्वनिरिति व्यपदिश्यते
ब्राह्मणश्रमणन्यायेन। --सा० 168

A brāhmaṇa embraces Buddhism and becomes a Bhikṣu or a

Śramaṇaka. Nevertheless, he is referred to as a Brāhmaṇa
owing to his previous state. This maxim is used in the
Sāhitya śāstra works to explain the figure of speech called
Vyatireka Alaṁkāra.

491. भद्राघटन्यायः

A person called Bhadra served a Yakṣa ardently. As a result

of it, he got a Bhadraghaṭa from the Yakṣa which yielded all
the desires. Once he served rich delicious food to his relatives
and friends. They, obviously, wanted to know the reason
behind his sudden prosperity. Once in an intoxicated mood,
he kept that jar on his head and began to saunter here and
there. Unfortunately, that Bhadraghaṭa fell down from his
head and broke into pieces. The maxim, through this
example, conveys that an arrogant and an unlucky person
cannot retain his affluence. 492. भर्छु न्यायः

Cf. भैरवप्रियन्यायः

Once a king assigned the task of controlling the robbers to

his minister called Bharchu. He finished the work
successfully but stayed back to complete his job. The persons

168
who were jealous of him, spread the rumour that Bharchu
was killed in an encounter with the robbers. So another
person was appointed as the minister. Bharchu wanted to
return to his capital but he got the news of the appointment
of another minister. He was disgusted and remained in the
forest. When the enemy came to know about it, they told the
king that he had become a goblin. This incident gives rise to
an opinion that once a person is defamed, he remains in that
condition only. --सा० 394

493. भल्लूककम्बलभ्रान्तिन्यायः

This maxim is based on an event. Once a big tree was

floating on the current of a river. A bear was also being
carried along with it. Thinking that it is some blanket, two
persons jumped in the current of water to catch it. But, alas,
the bear pounced on them and killed both of them. The
maxim avers that any rash action ultimately leads to ruin.

4.94. भल्लूकमुष्टिन्यायः

This maxim describes the firm grip of any person by giving

an example of a bear whose hold is so firm that it becomes
very difficult for any person to get release out of it.

495. भस्मच्छन्नाग्निन्यायः

The maxim informs that a bright man may seem to be pale

owing to some calamities. But he shines as usual, like fire
afterward. The fire may seem to be silent when it is covered
169
with ashes but once the ash is removed, it burns brightly
again.

496. भस्त्रिकालवित्रन्यायः

If something is kept in a bellowing bag, nothing will happen

to it even though air taken in and puffed out. But if a sickle is
kept, its movenent will simply tear off the billowing bag. A
destructive thing should not be kept near, the maxim advises.

497. भाण्डानुसारिस्नेहन्यायः

Ex. कः पु नरनुशयो नामेति। के चित्तावदाहुः। स्वर्गस्थस्य कर्मणो

भुक्तफलस्यावशेषः कश्चिदनुशयो नाम भाण्डानुसारिस्नेहवत्। यथा
हि स्नेहभाण्डं रिप्यमानं न सर्वात्मना रिच्यते भाण्डानुसर्ये व कश्चित्
स्नेहशेषोऽतिष्ठते, तथाऽनुशयोऽमीति। --शाङ्करभाष्य, ब्रह्मसूत्र
3.1.8

The maxim says that a man living in some other world, may
sojourn to different world. But he carries some remnants of
the previous life in that world, as there will be some oil
sticking to a vessel, even though oil is completely emptied
from it.

498. भाण्डालेख्यन्यायः

Cf. खण्डन खण्डखाद्य commentary, p. 289.

The maxim tells that specialities of some pictures engraved

on some metalware are those of the pictures only. The metal

170
has nothing to do with them.

499. भामतीन्यायः

The maxim shows how the same name may have different
effects on different persons, Bhāmati (is the name of a lady)
may delight her husband, may cause anguish to her co-wife
or may lure some other person by her beauty.

500. भावार्थाधिकरणन्यायः

Cf. आपदेव, मीमांसान्यायप्रकाश, पृ० 851.

In Mimāṁsā terminology, the verbal part of any Vedic

injunction is called Bhāvanā, of which Ārthī is one of the two
types--Kim Bhavayet, Kena Bhavayet, Katham Bhavayet are
the three basic questions. The third one gets the reply about
the means or Karaṇa, according to Bhāvārthādhikaraṇa.

501 भिक्षुताडितश्वानन्यायः

This maxim alludes to the noble nature of a dog. Once a dog

approached Rāma and complained that a beggar had beaten
it severely. The king summoned the beggar who pleaded that
the dog always followed him wherever he went. Because of
the fear of the barking dog, no body came near him to give
alms. So he beat it. The dog, in return pleaded that it was a
worshipper in a temple, in its earlier birth. It used to eat the
food prepared for the deity and Brāhmaṇas. He accepted the
punishment and requested the king to appoint the beggar as a
171
worshipper of the temple. Then the dog went to Kāśī and
died there. It had the sacred Darśana of Sri Rāma and
reached the ultimate goal-i.e. Mokṣa.

502. भिक्षुपादप्रसारणन्यायः

Ex. (1) भिक्षुपादप्रसरणन्यायेन क्षणभञ्गाद्यभिधामुखेन

स्वामित्वानुकू ल्यवेदनीयत्वानुगजत्वसर्वसत्यत्वाभ्रम व्यावर्तनेन
सर्वशून्यतायामेव प्रसरणम्। --सर्वदर्शनसङ्ग्रह, दर्शन, पृ० 14 (2)
वेङ्कटनाथ, तत्त्वमुक्ताकलापः, पृ० 254

Once a beggar came to the house of a rich man, who allowed

him to take rest in his house. The cunning beggar slowly tried
to extend his legs and thus secured more space in that house.
He went on soliciting more and more things from the rich
man. The maxim shows that a shrewd man accepts a paltry
offering at the beginning only to secure more and more
gradually.

503. भिक्षुभियास्थाल्यनधिश्रयणन्यायः

Simply because the beggars are likely to come, one does not
stop cooking in a vessel. Similarly, says the maxim, one
should decide the desirability or otherwise by independant
ways and should not be afraid of minor obstacles.

504. भित्तिबिडालन्यायः

A cat, sitting on the parapet wall, seems to be quiet, but it

can jump to the side which is advantageous to it. Thus, says
172
the maxim that an ordinary man tends to the beneficial side,
maintaining a close watch over the circumstances.

505. भिल्लीचन्दनन्यायः

Ex. अतिपरिचयादवज्ञा सन्ततगमनादनादरो भवति। मलये

भिल्लपु रन्ध्री चन्दनतरुकाष्ठमिन्धनं कु रुते॥ - शार्ङ्गधरपद्धति
नीति, 83

There are many sandal-wood trees on the Malaya mountain.

A large number of sandle trees grow there and an ample
stock of this costly, fragrant wood can be collected on this
mountain. The Bhil, tribal-ladies do not have any idea about
the value of this wood. They collect the wood from the forest
and burn it like fuel. The maxim underscores the fact--that
Familiarity breeds contempt.

506. भीमभासदृढन्यायः

Ex. दामव्यालकटन्यायो न स्यात्तव कदाचन। भीम भास दृढन्याय

सर्वदा तेऽस्तु राघव॥ --योगवासिष्ठ

This maxim refers to an episode in the Yogavāsiṣṭha. Sabara,

a demon, possessing miraculous powers, created three
demons called Bhīma, Bhāsa and Dṛdha. But later, they
acquired the supreme knowledge in contrast with those three
demons Dāma. Vyāla and Kaṭa who were reduced to
reprehensible birth like that of a rnosquito, due to their
ignorance.

173
507. भूमिरधिकन्यायः

A soldier who is desirous of attaining skill in defeating the

enemy troops, practises that art of fighting by drawing
imaginery pictures on the ground and thinks of military
strategy in a playway manner.

508 भूलिङ्गशकु निन्यायः

Ex. न गाथा माथिनं शास्ति बहु चेदपि गायति। प्रकृ ति यान्ति

भूतानि भूलिङ्गशकु निर्यथा। --महाभारत; सा० 340

The maxim tells that some men, though clever, are hypocrites
in their behaviour. They do exactly opposite of what they say.
Bhulinga bird is found in the Himalaya region. It always
exorts the people not to do any rash, adventurous act and
should remain away from venturous deed! But at the same
time, it does an adventurous act of entering the jaw of a lion
to pickup some flesh pieces, attached to its teeth. 509.
भूशैत्योष्णन्यायः

Ex. उष्णत्वमञ्न्यातपसंप्रयोगाच्छै त्यं हि यत्सा प्रकृ तिर्जलस्य।

--रघु वंश, V. 54

Cf. जलौष्ण्यन्याय, वायु शैत्योष्ण्यन्याय

The maxim is used to point out some external changes in

objects, the common properties of which adopt peculiar
external properties. Water is naturally cool but becomes hot
when it contacts cold or heat, though temporarily.
174
510. भृङ्गकीटन्यायः

A bee picks out an insect from the sand. It flies around that
insect with its fluttering sound and then converts that insect in
a bee like insect. Similarly, a teacher also makes his student
learned like himself by repeated efforts in giving him
education.

511. भेर्याघातन्यायः

With the beating of a drum, one may walk ten steps, twenty
steps, thirty steps or even forty steps, according to one's own
stamina or one's own physical strength. The maxim says that
one does the work according to one's capacity. There cannot
be one rule for all.

512. भ्रमरन्यायः

When a bee goes near a thorny bush, it avoids the orns and
goes to the lowers only. So also, a good person accepts the
good qualities and is indifferent to the bad qualities of others.

Moreover, a selfish person approaches only that person by

whom he can be benefitted otherwise he shuns him, exactly
in a manner in which a person approaches an affluent person
and discards him when that chance is not there. A bee can
easily make a hole in any hard substance like wood but once
it enters into the delicate, loving petals of the beautiful,
colourful lotus, it cannot come out. --सा० 323, 324, 325 The
maxim conveys the above three meanings.
175
513. भ्वादिन्यायः

प्रभाव, अनुभव, परिभव, सम्भव, विभव। --The prefixes change

the meaning of the roots.

This maxim says that roots in grammar convey different

meanings especially, when prefix (upasarga) is added to
them. Similarly, one unique Brahman appears to be
multifarious, owing to the adjuncts.

514. मक्षिकातन्तुनाभन्यायः

A spider exudes out its saliva like secretion and weaves a

delicate net from the tiny threads out of its saliva. When a fly
is caught in that net, the spider catches it and kills it.
Similarly, says the maxim that a shrewd and wicked person
also weaves a net of his cunning ways and traps the people by
his wicked manner and destroys them in the end.

515. मक्षिकान्यायः

A fly sits on the wounded part without caring the entire body.
So also, the wicked people take pleasure in finding faults of
others without looking at their good point, says the maxim.

516. मज्जनोन्मज्जनन्यायः

Ex. अपारसंसारसमुद्रमध्ये निमज्जतो मे शरणं किमस्ति। गु रो

कृ पालो कृ पया वदेतद् विश्वेशपादाम्बु ज दीर्घनौका॥ A novice in
swimming, sometimes comes up from the water and

176
sometimes goes down into the water. He has no control on
his own present position. Similarly, the maxim remarks that a
man sometimes rises up and sometimes goes down in this
worldly ocean. He is saved or drowned in the ocean of
worldly phenomenon depends till he gets the support of the
Almighty.

517. मञ्जूषाखुन्यायः

Once a mouse entered the bag of a serpent charmer with a

desire of getting something to eat. But there was a serpent,
sitting in that bag. No sooner did the mouse enter the bag
than the serpent swallowed it. The maxim warns that non-
vigilance is dangerous.

518. मणिप्रदीपप्रभान्यायः

Ex.

स्वयं भ्रमोऽपि संवादी यथा सम्यक्फलप्रदः।

ब्रह्मतत्त्वोपासनापि तथा मुक्तिफलप्रदा॥

A lamp was burning under a lid at one place in a temple

giving rise to a circular shade. At another place, there was
actually a jewel which created a bright halo. Seeing the round
shades, two persons ran there shouting "jewel, jewel". The
jewel cognition of both of them was false. One who ran there
thinking that there was jewel, did not get it but he who ran
considering the lustre of the jewel, ultimately got it. The
illusion about the jewel, of the light of the lamp is
177
disharmonious delusion while the delusion of a jewel on the
light of the jewel is harmonious delusion. --सा० 458

519. मण्डूकतोलनन्यायः

If frogs are kept on one pan of a balance for weighing them,

no weight can be ascertained, as they jump out of the
weighing pan or even jump inside the pan. The maxim
describes an uncertain, chaotic situation.

520. मण्डूकप्लुतिन्यायः

The habit of a frog is to leap forward skipping over some

intermediary thing. Wherever some intermediary steps are
omitted, while jumping upto the further one, this maxim
called the maxim of "the frog's leap" becomes applicable.
For example in a group of four Sūtras of Panini, the first
sūtra is not repeated in the second one, it jumps to the fourth
one, leaving the middle two sūtras.

521. मण्डूकमक्षिकान्यायः

A frog which is caught in the mouth of a snake and is on the

point of destruction, tries to catch a fly which comes in front
of it. Thus the maxim shows that greed does not die even in
front of death.

522. प्रसकाशिनीन्यायः

178
If a very beauliful lady (Mattakāsinī) to whom many
paramours are easily available, displays her passion for birds
and aninals, how astonishing it is! This maxim expresses that
astonishment when one expresses one's satisfaction on lesser
benefit when ample benefits are available. --सा० 173

523. मत्स्यकण्टकन्यायः

यथा कश्चिन्मासार्थी मत्स्यान् सशकलान् सकण्टकानाहरति

नान्तरीयकत्वात्। स यावदादेयं तावदादाय
शकलकण्टकानुत्सृजति।

A fisherman catches a fish as a whole with its shells also. He

removes the thorny parts from its body before eating.
Similarly, the maxim implies that the adjuncts also are
accepted to understand clearly the secondary meaning of
Tattvamasi. Later on, it is changed by (resorting) to the
secondary sense of partially renouncing it. (Bhāga tyāga
lakṣaṇā).

524. मधुकरराजमधुमक्षिकान्यायः

Ex. इन्द्रियेभ्यः परंमनः। --भगवद्गीता-III, 42

The maxim means that the sense organs of a person obey the
mind (citta), like the bees obeying the orders of the king bee.
All the sense organs of men are the followers of the mind
only.

525. मधुररसभाविताम्रबीजन्यायः
179
If a mango tree is planted in a well-cultivated land whole-
heartedly, the sweetness rises up right from the sprout,
leaves, blossoms and lastly to the fruit itself. The maxim
implies--Reap as you sow, sow as you reap.

526. मध्यममणिन्यायः

There are white or blue jewels in a necklace. Some five or

seven jewels are woven on both the sides. The central jewel is
taken into account (it is also counted) from whatever side the
counting may commence. This maxim maintains that the
person centrally situated (in an impartial position) is always
an important one.

527. मरुमरीचिकान्यायः

नायमत्र प्रस्तावो मृगतृष्णिके व विषादाय कल्पेत्। --अभिज्ञान

शाकु न्तल, 7

This is used to describe a delusion. If one stands in a desert,

he sees some delusive appearance of flowing water. The
maxim refers to a scene or event which appear (falsely) and is
never seen in reality. This delusion is also called "delusion of
a deer", as the thirsty deer in the desert are also deluded by
the (false) scenes of flowing water.

528. मर्क टकिशोरन्यायः

The young ones of a female monkey cling fast to their

mother. The mother may jump here and there but the young
180
ones are safe because their embracing contact is very firm.
Similarly, declares the maxim, the devotees cling to the deity.
They are ardently devoted to the deity and thus always enjoy
safety with the deity.

529. मर्क टमदिरान्यायः

A monkey is a very fickle animal. If it drinks liquor and then

a scorpion bites it, its hectic, peculiar movements are only to
be imagined! If a drunken man is possessed by a ghost or
bitten by a scorpion, his plight cannot be imagined.

530. मर्क टानलतापशान्तिन्यायः

Ex. उपदेशो हि मूर्खाणां प्रकोपाय न शान्तये। --पञ्चतन्त्र 1.420

Once on a cold day, some monkeys began to search for fire to

warm up their bodies. They saw some red objects resembling
fire sparks. They were actually Gunja fruits. The monkeys
collected them and began to blow air to make them burn like
fire. The sparrow which was observing their fruitless efforts
tried to convince them by telling that the red objects were not
fire sparks but Gunjā fruits only. The monkeys did not like
this unnecessary interference of the sparrow. They became
furious and killed it. The maxim tells that it is futile to
convince an ignorant fool, even truth infuriates them. One
should not advise the fool, as it may result in adverse reaction
only.

531. मलिनदर्पणन्यायः
181
Ex. प्रायेणोत्तम मध्यमाघमगु णाः संसर्जतो जायते। --भतृ
नीतिशतक 58.

A mirror is originally clean but its clarity is obliterated by

dust particles deposited on it. So also, maintains the maxim
that a person is good normally and by nature but becomes
bad in the company of the bad persons. --सा० 100

532. मल्लग्रामन्यायः

Cf. आम्रवणन्याय, ब्राह्मणग्रामन्यायः

The maxim throws light on a common practice. Many people

live in a town but if there are many wrestlers living in that
place, the town is known as a wrestlertown (Mallagrāma ).
Nomenclatures are given by the large quantitative content.

533. महानसशशन्यायः

The rabbits kept in a kitchen, cannot go anywhere. The

maxim states that people confined to a place, have no
freedom of movement.

534. महामत्स्यतीरन्यायः

Ex. महामत्स्य उभे कू ले सञ्चरति, पूर्वं चापरं चैव मेवायं पु रुष

एतान् सञ्चरति स्वप्नान्तं बु द्धानां चेति। --बृहदारण्यक उप. IV.
3.18; सा० 897

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A big fish moves from one bank of the river to the other bank
but it is not connected with the bank. The maxim says that
the embodied soul experiences different states like
wakefulness but it is not affected by them.

535. महावातगजन्यायः

A big hurricane can carry away heavy animal like an elephant

with it; then what to say about light and weak animals or
objects! The heavy storm can easily carry away light objects
and weak and small animals or beings. The indeclinable
'Kimuta' is used in this case. Hence the name of the maxim--
Kaimutika.

536. मात्स्यन्यायः

Ex. (1) दुर्बलं बलवन्तो हि मत्स्या मत्स्य विशेषतः। भक्षयन्ति

सदा वृत्तिर्विहिता नः सनातनी॥ --महाभारत 3.185.8

(2) राजा चेन्न भवेल्लोके पृथिव्यां दण्डधारकः। जले

मत्स्यानिवाभक्ष्यन् दुर्बलं बलवत्तराः॥ अराजकाः प्रजाः पूवं
विनेशुरिति नः श्रुतम्। परस्परं भक्षयन्तो मत्स्या इव जले
कृ शान्॥ --महाभारत 13.27, 16, 17

(3) (दण्डः) अप्रणीतो हि मात्स्यंन्यायमुद्भावयति। बलीयानबलं

हि ग्रसते दण्डधराभावे । --कौटिल्य 1.4

A big fish swallows a small fish. Similarly a strong person

always oppresses the weak person observes the present
maxim.
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537. मारिषशाकदासन्यायः

Once upon a time, a poor householder used to give leafy

vegetable called Māriṣa (Rājagirā) to all those who used to
approach him. After his death, he was born in a rich family.
But the memory of his earlier life was intact. So he began to
distribute the same leafy vegetables to the poor and needy.
That was a very low type of charity. The maxim gives this
instance and remarks that the merit acqired by small charity
in the state of poverty cannot be aquired by doing the same
charity in rich, prosperous life.

538. मार्जारकवलन्यायः

When many persons sit together for food, they put the
morsels of food in their mouth by taking them in their hands.
If a cat is observing this, it thinks that the persons are taking
food in their hands with a view to give it to itself (i.e.cat).
The maxim generalizes this incident by saying that selfish
persons think that activities which others do are in their
favour only.

539. मार्जारकिशोरन्यायः

Ex. अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते। तेषां

नित्याभियु क्तानां योगक्षेमं वहाम्यहम्॥ --भगवद्गीता, 9.46

When a female cat carries its young ones from one place to
another place, it holds them carefully in its mouth. The young
ones have nothing to do because they are safe with the
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mother cat. This is in contrast with the practice of a female
monkey where the young one has to hold the mother tightly.
The maxim, on the basis of this fact asserts that the God
himself looks after the devotees.

540. मार्जारदुग्धपानन्याय :

When a cat drinks milk, it closes its eyes. It thinks that

nobody is looking at it. Similarly, a person who commits
some sinful acts also thinks that he can do them safely, as he
is not seen by anybody, doing that sinful act (actully, God
observes all his acts).

541. मार्जालाभ्यञ्जनन्यायः

If a cat is massaged with oil and is given hot water bath, it is

of no use. All the efforts and the effect of bath are all in vain.
The maxim describes the efforts of a person which are
fruitless.

542. माषराशिप्रविष्टमपीन्यायः

Ex. शकार:- भाव भाव, बलीयसि खल्वन्धकारे माषराशि, प्रविष्टे व

मसीगुटिका दृश्यमानैव प्रनष्टा वसन्तसेना॥ --मृच्छकटिक, Act,
I

The māṣa grain is black. Even if some collyrium is applied to

the heap of this grain, that black colour will be easily
absorbed by the māṣa grain. The maxim states that one

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colour can be easily absorbed or covered by some thing of
the same colour and cannot be seen distinctly.

543. मीमांसान्यायः

The Mimāṁsā rules are technical in nature, but many of

them can be utilized. They can describe certain events of
worldly life. In this collection of worldly maxims, however,
they are not taken to avoid prolixity.

About eleven Miāṁsās are mentioned below.

होलिकाधिकरणन्याय, वाङ् नियमन्याय, दर्वीहोमन्याय,

वाक्यार्थप्रतिपत्तिन्यायं, अङ्गु णनिषेधेतारदर्प्यादितिन्याय,
पशुसोमार धीकरणन्याय, निषादस्थपतिन्यायं, प्रतिप्रदानं गु ण
आवर्तनीयं इतिन्याय, गु णविरोध न्याय।

Some more Mīmāmsā maxims are enumerated, on pp. 1339

& 1354 in Vol. - V, Part-II, History of Dharmasāstra. 544.
मुञ्जादिषीकोद्धरणन्यायः

Ex. (1) यथा मुञ्जादिषीकै वमात्मा यु क्त्या समुद्धृतः। शरीरत्रितयाद्

धीरैः परब्रह्मैवे जायते॥ --पञ्चदशी, 1; तत्त्वविवेक, 42

(2) अङागु ण्ठमात्र: पु रुषोऽन्तरात्मा सदा जनानां हृदये

सन्निविष्टः। तं स्वाच्छरीरात्प्रवृहेन्मुञ्जदिवैषीकां धैर्ये णं तं
विद्याच्छु क् रममृतम्॥ --कठोपनिषद् 6.17

In the inner side of the Muñjā grass, there is a thread like

long and soft grass, resembling a thin tube. That tube like

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grass can be carefully taken out from the Munjā grass. The
maxim, referring to this speciality, tells that the persons
observing celibacy, can slowly separate themselves from the
three types of bodies. Then the self becomes one with the
Brahman which is of the nature of consciousness or Bliss.

545. मुण्डितशिरोनक्षत्रान्वेषणन्यायः

Trying to find an auspicious time for the work already done is

useless. The maxim says that it is as useless as the action of a
man who first gets his head shaved and then tries to find out
any auspicious time, day or moment for it.

546. मूषासिक्तताम्रन्यायः

Ex. मूषासिक्तं यथा ताम्रं तन्निमं जायते तथा। रूपादीन्

व्याप्नुपच्चित्तं तन्निमं दृश्यते ध्रुवम्॥ --पञ्चदशी, द्वैतविवेक 4, 28

Hot liquid metal is poured in a crucible. That metal liquid

takes some shape when it is cooled down. The maxim
describes the process of mind indicating that the inner Citta
(mind) permeates external forms. It makes them the object of
perception and in the end takes the shape of the object of
perception itself.

547. मूषिकविषाणन्यायः

The maxim is put to use at the time of describing the

impossible things like the horns of the rat.

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548 मूषिकसर्पपटिकान्यायः

Many things were kept in a box. A serpent also made its

entry into it, thinking that it could get some food articles to
eat; A rat made a hole to that box and entered it. Seeing the
mouse, the snake tried to catch hold of it but the mouse
easily escaped through the same hole made by it. Based on
this event, the maxim remarks that a being may escape from
sorrow to joy and vice a versa too.

549. मूलक्रिमिन्यायः

The maxim says that all those things which are spoiled or
damaged at the beginning only, perish ulimately as the tree
ultimately dies (dries up) when its roots are spoiled by the
insects.

550. मृगतृष्णान्यायः

Ex. रे चित्त चिन्तय चिरं चरणौ मुरारैः पारं गमिष्यसि यत्तो

भवसागरस्य। पु त्रः कलत्रमितरे सुहृदः सहायाः सर्वं विलोकय
सखे मृगतृष्णिकामम्।

The maxim illustrates the phenomenon of delusion by

pointing how the deer try to run after imaginery waves of
water, to quench their thirst. Their delusion is sometimes
fatal to them--According to Vedānta, this world is also a kind
of delusion. --सा० 442 551. मृद्घटन्यायः

188
मृद्धट दव सुरवमेद्यो दुःसधानश्च दुर्जनो भवति। सुजनस्तु
कनकघट इव दुर्भे दः सुकरसंधिश्च॥ --पंचतन्त्र, मित्रसम्प्राप्ति -
38

An earthen jar can be fashioned in a short time but it can be

broken or destroyed within a short time. A metal jar requires
a good deal of time for perparation but it cannot be broken
easily. It lasts for a long time. The maxim is applicable to a
similar type of friendship. When it is formed quickly,
perishes quickly. But the friendship which is made after a
long time, lasts long and is never broken easily.

552. मेघचातकन्यायः

The maxim describes the real friendship as one which is

there between the Cātaka bird and the cloud. The cātaka
takes water from the clouds only and not from anywhere else.

553. मेषयुद्धन्यायः

Once two rams were fighting with each other. A jackal

intervened and tried to stop them from fighting but alas, it
was killed in that confusion. This maxim suggests that when
two persons of equal strength are fighting, and if a weak
person intervenes in that fight, there is a danger of the loss of
his own life.

554. यथाराज्ञन्यायः

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People often try to imitate their king--his merits or demerits.
So the maxim declares--As the king, so the subjects. The
subjects of the empire follow the foot steps of their king only
whether they imitate his virtues or his vices.

555. यथासङ्ख्यन्यायः

If there are equal number of subjects and predicates in a

sentence, then they are connected in order of their
placements i.e first subject with first predicate and so on.
That is what this maxim implies by saying 'Yathāsamkhya'.
For example, you conquer, entertain and endure--an enemy, a
friend and the calamity respectively.

556. यदन्तरन्यायः

The maxim tells about the tendency of the people to consider

or to relate the earlier event to the cause of the subsequent
one, linking them by causal relation. When a newly wedded
bride enters her in-law's house and some good fortune
occurs, there it is related to the good fortune or good and
auspicious entry of the bride.

557. यववराहन्यायः

Ex. यववराहन्यायः करणन्यायेन लोकप्रसिद्धिः

शास्त्रीयप्रद्धिया बाध्येत्याह। --आननदगिरिटीका, ब्रह्मसूत्र,
शांकरभाध्य II.3.45

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The maxim speaks about different connotations of the same
words in urban and rural languages, giving the example of
Yava (barley) and Varāha (a boar).

558. यवागूगर्तप्लवनन्यायः

यु क्ताहारविहारस्य यु क्तचेष्टस्य कर्मसु। यु क्तस्वप्नावबोधस्य योगो

भवति दुःखहःII --गीता, VI.17

Gruel (Yavāgū) in a particular quantity may give pleasure and

satisfaction to a person. But how can he get the same joy if
he swims in a ditch full of this gruel? The maxim indirectly
advises the people to be satisfied with a limited quantity of
whatever thing they desire.

559. याचितकमण्डनन्यायः

Ex.अस्याः मुखश्रीप्रतिबिम्बमेव जलाच्च

तातान्मुकु राच्चमित्रान्। अभ्यर्थ धत्तः खलु पद्मचन्द्रौ विभूषणं
याचितकं कदाचित्॥ --श्रीहर्ष, नैषधीयचरित, 8.56

Some people who have no ornaments of their own, decorate

their bodies with borrowed ornaments. This desire for
parading oneself in the people, even without proper resources
is vented out by the maxim.

560. यावत्तैलंतावदाख्यानंन्यायः

The religious discourses can go on till there is oil in the lamp.

Once it is exhausted, there was darkness and consequently no

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narration continue. The maxim, on the strength of this event
tells that the work can be done so long as the means or
resources are available.

561. यावद्वचनंवाचनिकम्न्यायः

Ex. (i) कश्चात्र विशेषः। स यदि वाचनिकस्ततो यावद्वचनमेव

कर्तव्यः। --तन्त्रवार्तिक, V.3.12.

(ii) शाबर भाष्य, मीमांसासूत्र, V.4.11; V.3.12.

This maxim is applied to certain conditions in the Śāstra

literature to those words or statements, in which the words
are sufficient enough to express the meaning of the statement.
No additional words or explanations are required.

562. युध्यत्कु क्कु टन्यायः

The maxim states that some men go on fighting with

foolhardiness, like the two cocks which continue to fight
though they bleed profusely.

563. यूकाभियान्यानाश्रयणन्यायः

Ex. काव्यं शुभे विरचिते खलु नो खलेभ्यः कश्चिद् गु णो भवति

यद्यपि सम्प्रतीह। कु र्यां तथापि सुजनार्थमिदं यतः किं यूकाभयेन
परिधान विमोक्षणं स्यात्॥ --सुभाषितम्

Should one discard a blanket because the bed bugs or lice in

it are likely to bite? Should one not write poems because

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many uninterested and wicked people are unable to
appreciate the poems? This maxim is applicable to a person
who wants to give up the benefits, simply because some loss
is likely to occur.

564. यूपपशुन्यायः

Once the animal is tied to the sacrificial post, its death

becomes certain. Similarly, when the early signs are seen, the
consequences begin to appear. This is the purport of the
maxim.

565. रक्तपटन्यायः

When a sentence has no expectancy (for the import) and

when no other word is necessary for the proper
understanding of the sentence, some expectancy is
deliberately created and a consistency of meaning is
established. Though there is--no expectancy in "There is no
cloth". But expectancy can be created by the question "of
what type"? is suggested by the word "red". There is a cloth
can be expanded into there is a red cloth. The maxim
incorporates this device. --सा० 501

566. रज्जुसर्पन्यायः

This maxim is based on the false imposition of serpent on a

rope. This delusion changes due to false imposition called
Vivarta. From the abstract Brahman, the multifarious world
cannot take its rise. Then what is the phenomenon of the
193
world? Actually, the world is only a false appearance, on the
substratum of the Brahman, as there is the false appearance
of the serpent on a rope. This example is often repeated in
the works on Advaita philosophy.

567. रण्डाविवाहन्यायः

An unchaste woman thinking of marriage! Though

astonishing, it should be accepted that an unchaste woman
does have passionate feelings but even then, she cannot
satisfy her passion with only one man with whom she is
wedded. The maxim tells, that is why this woman does not
think about marriage.

568. रथकाराधिकरणन्यायः

Ex. आधाने श्रूयते । वर्षासु रथकार आदधीतेति, चेत् नैवम्।

सङ्कीर्णजातिविशेषे रूढत्वात्। वैश्यायां क्षत्रियादुत्पन्नो महिष्यः।
शूद्रायां वैश्यादुत्पन्नः करणी। तस्यां करण्यां माहिष्यादुत्पन्नो
रथकारः। तथां च याज्ञवल्क्यः। माहिष्येण करण्यां तु रथकार:
प्रजायते। इति। --जैमिनीयन्यायमाला विस्तार

The word Rathakāra means a man fashioning a chariot, a

carpenter. But he is not included among the first three Varṇas
Thus the conventional meaning is stronger than the derivative
meaning. This is what is conveyed by the maxim. A child of
a Vaisya lady and a Śudra husband is 'Karaṇi' When a son is
born from Karaṇi and a Māhiṣya husband, he is called a
Rathakāra. 569. रथवडवान्यायः

194
The female horses yoked to a chariot, can draw the chariot
well, if they make concerted effort. Similarly, suggests the
maxim, if the chariot of worldly life is to be drawn safely, the
two wheels in the form of the wife and husband should work
smoothly and amicably. --सा० 393

570. रथ्य्यादीपन्यायः

When a lamp is being carried on a high way, the light of the

lamp falls on a place, then comes the actual lamp. The light
moves forward and that place is darkened slightly. Thus a
regular chasing game takes place between the light and the
darkness on the highway. The maxim declares that the life is
also a game of light and darkness i.e. joy and sorrow, which
occur alternately in life.

571. रथ्याप्रवाहन्यायः

The water in the rainy season flows on the roads and then
meets the streams or rivers. So also, asserts the maxim that
the small groups of followers in the fields of either politics or
philosophy or similar other parlances, become one with the
bigger groups.

572. रश्मितृणादिन्यायः

If the sunlight falls on the grass, various colours in it are

clearly visible. But if it falls on the Sūryakānta jewel, fire is
produced. The maxim on the basis of the above example says

195
that a man may show mercy for one but the same man has
hatred for another.

573. राजपुत्रप्रवेशन्यायः

One has to enter the capital city of a king in a disciplined

manner. One cannot enter the city as he likes. It is better then
to be cautious and enter the capital in a queue. This maxim is
applicable to the situation where there is harmonious
situation and where there is proper causal relation.

574. राजपुत्रव्याधन्यायः

Once a prince was handed over to a hunter by his

stepmother. The hunter brought him up like his own son.
Once a relative of the prince came to him and revealed that
he was actually a prince only. Thereafter, he began to behave
like a prince and cultivated Kṣ atriya quality in him and after
some days, he became a king. The maxim remarks that the
individual soul forgets its real nature and thinks itself to be a
limited self only. By and by, with the advice of the preceptor,
it realizes its own real state of the Brahman.

575. राजसेवान्यायः

Ex. सेवाधर्मः परमगहनो योगिनामय्यगम्यः। --भतृहरि,

नीतिशतक, 47

Doing service to anybody is a difficult work. Moreover it is

very difficult to serve a king. Inspite of his hard and sincere
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work, the servant is always blamed. The maxim emphasizes
the fact that serving anybody is a very difficult work.

576. रात्रिसत्रन्यायः

Ex. (1) मीमांसासूत्र 4.3.17-19. (2) तथा सर्वपापप्रदाहोऽपि

ब्रह्मलिङ्गप्रश्नोत्तराभ्यां प्राधान्येन प्रतिपिपादयिषित
तयोपक् रान्तस्योपासनस्य फलाकाङ् ङ्क्षया
रात्रिसत्रन्यायेनार्थनादिकफलपरिणामे कर्तव्ये प्रधानार्थवाद
इवाङ्गार्थवादे श्रुतस्यापि फलस्य ग्रहणौचित्यात्। --
कल्पतरुपरिमल, ब्रह्मसूत्र 3.3.31.

According to one of the Mimāṁsā rules, where no fruit is

mentioned pertaining to a particular rite, the fruit mentioned
in the laudatory passage should be taken as the fruit of the
ritual. But when there is no mention of any fruit, it is laid
down that the heaven is the fruit, especially in one of the
Vedic rituals.

577. राधावेधोपमान्यायः

Ex सा चेयती भवेत्कस्य सामग्रीयं सुदुर्लभा। राधावेधोपमानेन

धर्मप्राप्तिः प्रकीर्तिता। --उपमितप्रपञ्चकथा, पृ० 413, 420, 434

The word 'Rādhāvedha' in the maxim means aiming at the

centre of a target or hitting the bull's eye. It also means the
seat for taking the aim. Rādhābhedin is an adjective used for
Arjuna.

578. रामठकरण्डन्यायः
197
Even if asafoetida (रामठ) is removed from a box, the
fragrance of it remains behind for sometime. Similarly states
the maxim, fragrance or any courtesy leaves its effect behind.
So much so that its effect lingers on, even if the individual
bearing it goes away.

579. रासभक्रन्दितन्यायः

The braying of an ass is at the top of its voice, at the

beginning but gradually it diminishes and becomes weak.
The maxim remarks that the affection and love shown by a
wicked person grows on decreasing gradually and finishes at
the end. 580. राहु शिरोन्यायः

Ex. (i) द्वावेज ग्रसते दिनेश्वरनिशाप्राणेश्वरौ भास्वरौ। भ्रातः

पर्वजि पश्य दानवपतिः शीर्षाव शेषाकृ तिः॥ (ii) जातग्रहत्वेऽपि,
असितत्त्वात् सूर्यादिग्रहवन्न द्दश्यते गगने पर्वकालादन्यत्र
ब्रह्मवाक्यादिति। --लौकिकन्याय साहस्री, पृ० 159-163

The head of Rāhu conveys many meanings like serpent and a

demon. When Rāhu started drinking nectar, Viṣṇu cut off his
head by his Sudarśana discus. Rāhu is also mentioned in
astrology many a time. On the whole, the word Rāhu stands
for inauspicious being.

581. रूमाक्षिप्तकाष्ठन्यायः

Ex. यथा रूमाया लवणाकरे षु मेरौ यथा वोज्ज्वलरुक्मभूमौ।

यज्जायते तन्मयमेव तत् स्यात् यथा भवेद् वेदविदात्मतुष्टिः॥ --
तन्त्रवार्तिक, पृ० 132
198
बहूनामेकत्र परिणामो दृष्टः। तद्यथा। गवाश्वमहिषमातङ्गाना
रूमान्तिक्षिप्तानामेको लवणत्वजातीयलक्षण: परिणामो
वर्तितैलानलानां च प्रदीप इति। --वाचस्पतिमिश्र, तत्त्ववैशारदी,
योगसूत्र टीका 4-14

It is believed that when a piece of wood is thrown in the

saline ocean called Rumā, it also becomes saltish. The
maxim observing that effect, says that thing is converted into
another thing merely remaining in its company. The nature
of a thing changes if it comes in contact with another thing.

582. रूपसामान्यन्यायः

When two things have the same form or appearance, it does

not mean that the two things are completely identical. The
rice brought in two houses is rice only but the name, colour,
form, smell and in many other ways it is not the same-says
this maxim.

583. रेखागवयन्यायः

Cf. (i) वाचस्पति मिश्र तात्पर्य टीका, पृ० 457. (ii)

वेदान्तकल्पतरु, पृ० 363

Once a villager asked a person the meaning of the word

Gavaya (a wild bull). The man made a sketch of the animal
with the help of some lines. The villager got some idea after
seeing the picture. When he went to the forest, he saw a
peculiar type of bull, resembling the picture drawn by that
man. He could identify it to be a Gavaya. The maxim based
199
on this incident says that a man gets some vague idea about
the Ātmã. But with the help of a teacher, he gets a clear,
distinct idea about the self.

584. रोगिरोगन्यायः

When a diseased person dies the disease from which he was

suffering, also goes away with him. The maxim states that
when an object (Dharmi) perishes, its property (Dharma)
also perishes with the object automatically.

585. लतावृक्षन्यायः

Nobody can sustain without any support. This truth is

exemplified in this maxim, taking an example of a creeper,
which cannot grow independently. It has to take support of a
tree.

586 लपोरशङ्खन्यायः

Ex. शङिखनी काञ्चनं दद्योदहं शङ्खो लपोरकः वादामि बहवाक्यानि

न ददामि कपर्दिकाम्॥ The maxim maintains that a goddess
called "Śankhinī may offer gold to the devotee if she is
pleased with him. But conch "Śankha" which simply
produces sound (Laporaka) does not give anything. Just by
similarity in name, one should not expect even a cowrie from
the Śankha (the conch). --सा० 938

587. लवणामलकीन्यायः

200
The maxim speaks about unexpected meeting of persons
which is like the coming together of an Āmalakī fruit from
the forest and salt from the sea. Though the original taste of
these two is different, the combined taste is very sweet.

588. लशुनभक्षणन्यायः

Garlic has a strong, lingering smell, so it is considered unholy

and prohibited in the Śāstras. It has medicinal value also.
One patient with an intention of curing his disease, ate it. But
to his bad fate, his disease was not cured. He committed a sin
by eating that prohibited thing. So he suffered from double
disadvantage by eating garlic. The maxim aims at describing
an act of double disadvantage by giving the example of
garlic.

589. लाक्षारसावसिक्तकार्पासबीजन्यायः

Ex. यस्मिन्नेव सन्ताने ह्याहिता कर्मवासना। फलं तत्रै व बध्नाति

कार्पासे रक्तता यथ। --सर्पदर्शनसङ्ग्रह, आर्हतदर्शन; सा० 700

If cotton seeds are sprinkled over with the lac dye and then
sown in the ground, the cotton yield which grows in the field
in due course of time is also red cotton. Taking this example
of the red cotton yield, the maxim says implicitly that the
actions in this birth are tinged with the subliminal
impressions. 590. लाङ्गलजीवनन्यायः

Ex. यथोक्तविद्याबोधित्वाद न्योऽपि तदभेदतः। भवेदुपनिषन्नाम्ना

लाङ्गलं जीवनं यथा। --सुरे श्वराचार्य, सम्बन्धवार्तिक, पृ० 9
201
A plough is the invariable, inseparable means of livelihood
for a farmer. The maxim, indicating this sense of
inseparability becomes applicable when the means--end,
cause--effect are said to be inseparable.

591. लाङ्गूलतरणन्यायः

The maxim speaks about the dangerous futile efforts. That

effort is like trying to cross the river by catching the tail of a
dog.

592. लूतातन्तुन्यायः

This maxim implies two senses-(1) Just as a spider weaves a

net from the threads, taken from its own body, the God also
creates the phenomena of the world from his body only. (2)
As the spider is the instrumental and material cause of the
threaded web, God is also the instrumental and material
cause of the world. --सा० 502

593. लोष्टप्रस्तरन्यायः

A stone and a clod of earth look alike but there is a lot of

difference in their weight. The maxim states that the two
things which apparently look alike, are quite different in their
shape, weight and quality. --सा० 675

594 लोष्टलगुडन्यायः

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The maxim gives the example of a stick and a clod of earth.
The stick completely destroys the clod of earth and converts
the clod into the powder like substance. This implies that the
stick and the clod of earth have a destroyer and the destroyed
relation between these two. Whenever, this relation of a
destroyer-destroyed is to be described, this maxim is applied.
--सा० 503

595. लोहकपालन्यायः

The maxim compares the good and noble men with strong,
sturdy iron. Iron does not stick to any other metal quickly nor
does it grasp anything suddenly. Similarly, the good men also
are very sturdy and so they do not bend quickly like iron.

596. लोहचुम्बकन्यायः

The maxim mentions an important charateristic of a magnet.

Without moving from its place, without doing anything,
sitting in one place only, the magnet converts an iron piece
into a magnet by attracting the iron piece towards itself. This
principle is applicable to the Sāṁkhya doctrine that Puruṣa
attracts Prakṛti towards himself and makes her active. The
activity of iron is attributed to magnet only.

597. लोहाग्निन्यायः

Iron acts like a fireball when it comes in contact with fire.

The maxim infers that good or bad characteristics of a

203
person arise only in a particular good or bad company of the
people or friends.

598 वज्रलेपन्याय :

Vajra is the weapon of Indra or it also means a diamond.

When two things are brought together, they stick to each
other so firmly that it becomes difficult to separate them.
This inseparable relation or condition between the two things
is termed as Vajralepa. The weapon of Indra and the
diamond also are unbreakable. Similarly the relation which
cannot be broken or which cannot be erased or separated is
described by this maxim.

599. वटबीजन्यायः

Ex. तं होवाच यं वै सोम्यैत्तमणिमानं न निभालयस एतस्य वै

सौम्येषोऽणिम्न एव महान् न्यग्रोधस्तिष्ठति श्रद्धत्स्वं सोम्येति।
स य एषोणिमैतदात्म्यामिदं सर्वं तत् सत्यं स आत्मा तत्त्वमसि
श्वेतके तो इति। --छान्दोग्योपनिषद् 6.12.2.3

The maxim refers to the fact that from a small, tiny banyan
seed, a big gigantic banyan tree evolves. Similarly from the
most subtle Brahman, a big universe evolves.

600. वटेयक्षन्यायः

Cf. गतानुगतिको लोको न लोकः पारमार्थिकः। --सा० 25

204
There is a common blind belief that the Yakṣa or a particular
power resides in a banyan tree. The people believe in it
uncritically and so no one goes near that banyan tree without
finding the reality about it. The maxim refers to such
uncritical, undiscerning belief.

601. वत्सक्षीरन्यायः

Ex. वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य।

पु रुषविमोक्षनिमित्तं तथा प्रकृ तिः प्रधान --साङ्ख्यकारिका 58

An inert Prakṛti can bring about the liberation of Puruşa.

The maxim proves this by giving the example of milk which
though insentient, brings about the nourishment in a calf.
602. वदतोव्याघातन्यायः

The maxim describes a situation in which the speaker utters

something which contradicts his own words. --सा० 693

603. वधूमाषमापनन्यायः

Example-न चानवस्था अवश्यवेद्यत्वानभ्यु पगमान्निश्चयवदन्यथा

तु अनिश्चितनिश्चयस्य नाद्यनिश्चयोऽपि सिध्येत न
चास्तवात्मन्यनिश्चय इति तादिदं वधूमाषमापन वृतानामनुहरति।
--आत्मविवेक, पृ० 87

This maxim tells that even good intentional actions also lead
to undesirable situations. A Brāhmaṇa used to give a handful
of blackgram to his wife to offer them to the beggars. When
his son got married, he entrusted this work of distribution of
205
alms to his daughter-in-law, thinking that less blackgrams
will be carried in her little fists. This girl was very beautiful
and good looking. So many beggars started coming to his
house, not for blackgram but to have a look at this sweet
lady, resulting in the distribution of a large quantity of
blackgrams.

604. वध्यघातुकन्यायः

Example-प्रतिपद्य पदार्थं हि विरोधात् तद्विरोधिनः। पश्चादभावं

जानाति वध्यधातु कवत् पदात्॥ --तैत्तिरीयवार्तिक, 2.1.65; सा०
380

The killer and the one going to be killed can never remain
together. To indicate that hostile persons cannot stay together
this maxim is employed. 605. वनव्याघ्रन्यायः

Ex. सोऽयं वनसिंहहृदनक् रन्यायः। किरातै र्हन्तुं शक्योऽपि सिंहो

महद्वनं शरणं प्रविश्य दुराधर्षस्तेभ्यो न विभेति वनं च
तत्सिंहाधिष्ठानानुगृहीतं तैर्दुष्प्रवेशं भवति। --वेदान्तकल्पतरुमल,
पृ० 100

न स्याद् वनमृते व्याघ्राद् न स्यु र्व्याध्रा ऋते वनम्। वनं हि

रक्ष्यते व्याघ्रै र्व्याघ्रान् रक्षति काननम्॥ --महाभारत, उद्योगपर्व
37-42; सा० 391

This maxim shows the mutually helping attitude of the tiger

and the forest. The tiger protects the forest from
encroachment and the forest gives shelter to the tiger.

206
606. वन्ध्यापुत्रन्यायः

This maxim can be applied to some improbable concepts like

the son of a barren woman.

607. वम्रीकीटन्यायः

Ex. स्वच्छकन्दुकवम्रीकन्यायेनानिशमत्र ते। भ्रमन्तो

नाप्नुवन्त्यमन्यत्वं संविदन्ति च॥ व्योमस्य
कन्दुकभ्रान्तपिपीलिकवटाकु लम्। अद्यापि संस्थिता राजन्न च
खेदं भजन्ति ते॥ --योगवासिष्ठ, निर्वाणप्रकरण (उत्तरार्ध) 131,
15-16

The maxim refers to a ball, revolving round and round. If

some ants or small insects happen to climb on the ball, they
also go on revolving. When revolving round and round
continuously is to be described, this maxim is used.

608. वरगोष्ठीन्यायः

The relatives of the bridegroom and the relatives of the bride

come together and decide about the marriage of the bride
and the bridegroom. If the relatives of both of them give
their consent, then only the marriage takes place, says the
rnaxim. 'Goṣṭhi' is a place where talks on certain topics are
delivered. Secondarily, it means any place where discussions
take place. This maxim refers to a place of discussion where
some discussion about the selection of a bridegroom takes
place. It may also mean a place where some decisions are
taken after discussion of both the parties.
207
609. वरघातककन्यावरणन्यायः

The maxim literally means that the selection of a bride which

may result in the peril of the bridegroom, should be avoided.
By extended application it exhorts people not to undertake
even desirable things if they are detrimental to the existence
of some good-things.

610. वर्चोन्यायः

Cf. मीमांसासूत्र 3.8; 25-27

The maxim refers to a Mīmāṁsā rule that when lustre is

solicited from the God of fire, the lustre is accrued by the
sacrificer and not by the priest who actually articulates the
request.

611. वलीमुखनारिके लन्यायः

The monkey knows how to pluck the coconut fruit and make
it fall down. It does not know how to use that fruit. The
maxim describes an ignorant man who cannot make use of
the available things.

612. वह्निधूमन्यायः

The maxim refers to the association of fire with the smoke.

In inferences, the probans (Vyāpti) like--where there is
smoke there is fire-plays an important role. The maxim refers
to this probans only.

208
613. वह्निन्यायः

This maxim gives two special features of the fire:(i) Fire,

though alone, can burn houses. (ii) Many fire-particles (fire-
sparks) emanate from the fire.

614. वह्निविस्फु लिङ्गन्यायः

The maxim suggests that from one Brahman only, many

worldly things are produced, as many sparks are emitted
from one fire only.

615. वाक्यभेदन्यायः

The maxim refers to a general rule of grammar that one

sentence should convery one meaning only. But if the
expressive ideas are more than one, then those fragments of
that sentence are mutually dependent.

According to Mimāṁsā also, extracting many connotations

from a sentence leads to a fault of 'split sentence' Mimāṁsā
rules that if there is some injunction in one part, other parts
of that sentence should be understood to be a laudatory
passage to avoid Vākyabheda. If it is laid down that the
inquiry into Dharma should be undertaken after the study of
the Vedas, it does not mean that inquiry into Dharma is
prohibited before Vedic studies; othewise the interpretation
will lead to Vākyabhedha.

616. वाजिमन्दुरान्यायः
209
Mandurā means a stable, the place where horses are kept.
The word Vājin means a horse. The word Vāji in this
compound is redundant. There are many maxims where the
word understood is repeated with or without any purpose.

617. वातप्रदीपन्यायः

The wind extinguishes a lamp. This act takes place in two

ways. (i) The thing perishes due to hostile causes. (ii) Due to
some reasons, the constituent parts of that thing get
exhausted, The maxim is applicable to those cases.

618. वायुभक्षणन्यायः

'Eating of air' can also be taken as an activity connected with

eating. The maxim prohibits other types of eating.

619. वायुशैत्यौष्ण्यन्यायः

Cf. भूशैत्यौष्णन्याय, जलौष्ण्यन्यायः

Air becomes hot or cold owing to the presence or absence of

heat or due to the contact or detachment with heat. They are,
however not natural characteristics. The maxim is applicable
to a case where an external or uncommon characteristic is
superimposed externally.

620. वालिसुग्रीवन्यायः

210
The maxim is based on a common belief that Rāma killed
Vāli who was the brother of Sugrīva. Nevertheless, Sugrīva is
supposed to be stronger than Vāli.

621. वालुकान्यायः

This maxim is applied to a deluding phantasm like the one

observed by a traveller in the desert. He sees flowing water
from a distance but actually there is nothing but hot sand
only. 622. विक्रीतगवीन्यायः

Ex. विक् रीय पण्यं मूल्येन क् रे तुः यन्न प्रदीयते।

विक् रीयासम्प्रदानं तद्विवादपदमुच्यते॥

The maxim echoes a situation where the owner of a thing

retains its ownership, even after selling it away, as the owner
of a cow wants to retain its ownership with him even after
selling it, with some ulterior intention.

623. विक्रीतेकरिणिकिमङ्कु शोविवादन्यायः

Ex. i)

सौमित्रिर्वदति विभीषणाय लङ्कां देहि त्वं

भुवनयते विनैव कोशम्।
सौमित्रिं प्रति निजगाद रामचन्द्रो
विक् रीते करिणि किमङ्कु शे विवादः॥

ii) नारब्धं कु चपरिरम्भणेषु वाम्यं वैमत्यं विरचयति चु म्बने कदापि।

किं नीवीगतमबले रुणत्सि पाणिं विक् रीते करिणि किमङ्कु शे

211
विवादः॥ --सा० 750

The maxim decries the act of quarrelling for the price of a

goud when the elephant is sold away. Quarrelling for petty
things is futile and also foolish when the big thing is disposed
off.

624. विनिगमनाविरहन्यायः

'Vinigamana' means considering only one aspect of some

matters when other aspects are also possible. In astronomy
some scholars concentrate on 'Dṛggaṇitā' method for the
Sūryasiddhānta. But it cannot be proper to ascertian that
Sūryasiddhānt doctrine is the only right one. 625.
विषकु म्भपयोमुखन्यायः

Ex. परोक्षे कार्यहन्तारं प्रत्यक्षे प्रियवादिनम्। वर्जयेत्तादृशं मित्रं

विषकु म्भ पयोमुखम्॥ --हितोपदेश, मित्रलाभ, 74

This maxim describes a double tongued hypocrite who

speaks sweet words but entertains poisonous attitude towards
some person. He is, as the maxim says, like a jar full of
poison but the mouth of the jar is filled with milk. Superficial
innocence indeed!

626. विषकृ मिन्यायः

Ex. विप्रास्मिन्नगरे महान् कथय कस्तालद्रुमाणां गणः को दाता

रजको ददाति वसनं प्रातर्गृहीत्वा निशि। को दक्षः

212
परदारवित्तहरणे सर्वोऽपि दक्षो जनः कस्माज्जीवसि हे सखे
विषकृ मिन्यायेन जीवाम्यहम्। -वृद्धचाणक्य

Certain type of environnent or atmosphere is harmful or

unsuitable for many people but one who is born and brought
up in that unhealthy atmosphere, can put up with that
environment owing to his breeding and development in it,
like the insect which is born in poison only, can endure
poison, owing to its long stay or contact in poison.

627. विषवृक्षन्यायः

Ex. विषवृक्षोऽपि संवर्ध्य स्वयं च्छे त्तुमसाम्प्रतम्। --कु मारसंभव

II.55

हा हा मयेदं नो चारुकृ तं यत्सुतभर्त्सनम्। विषवृक्षोऽपि संवर्ध्य

स्वयं च्छे त्तुमसाम्प्रतम्॥ If some work, though despicable, is
accomplished with one's own endeavour, it is not proper to
set it aside. It is not proper, declares the maxim, to uproot a
tree, nurtured by oneself, even though it is poisonous.

628. विहङ्गमन्यायः

A bird can easily obtain a fruit which is high on the tree,

unlike an ant or a monkey which cannot reach the sweet
fruits which are on the top of the tree. Similarly, a person of
the best qualification who has acquired right knowledge and
has pure heart, can attain perfect knowledge as compared to
other persons. --सा० 517

213
629. वीचितरङ्गन्यायः

Ex. वीचीतरङ्गन्यायेन तदुत्पत्तिस्तु कीर्तिता।

'Vīci' means a billow. When many billows come together,

they develop into a Taranga (a wave). Due to wind, a billow
develops into the shape of a wave. The maxim emphasizes
the slowly developing billow into a wave. This is how the
sound waves also develop and spread. - सा० 228

630. वृकबन्धनन्यायः

This maxim hints at doing a difficult thing by a simple

device. If a wolf is to be caught, some butter is kept on the
head of the wolf. As it melts, it enters the eyes of the wolf
and thus it becomes easy to catch the wolf. --सा० 251

631. वृक्षपक्षिन्यायः

The birds live on the trees. They build their nests on the tree
and nourish their eggs on the trees only. Simply because they
grow and fly on high trees, they cannot be superior to those
which live on the lower earth. The eminence is judged by
quality and not by the height of their birth places. --सा० 52

632. वृक्षप्रकम्पनन्यायः

The maxim tells as to how one can please all the people by
one action only and gives the example of a man who had
climbed on the tree. The people who were standing below,

214
requested him to shake a particular branch of their choice.
But the clever man shook the whole tree. By this simple act,
he could shake almost all the branches and please every one.
--सा० 52

633. वृक्षमूलनिषिञ्चनन्यायः

यथा तरोर्मूलनिषिञ्चनेन तृप्यन्ति तत्स्कन्धभुजोऽपि शाखाः।

प्राणोपहाराच्च यथेन्द्रियाणां तथैव सर्वार्हणमच्यु तेज्याः॥

The maxim tells that by satisfying the vital breath, all the
senses can be gratified as by pouring water at the root of a
tree, it is (indirectly) supplied to all the branches of the tree.
Similarly everyone will give respect if only Hari is
worshipped. (or if only one God Hari is worshipped, all the
Gods will be satisfied).

634. वृद्धकु मारीवरन्यायः

Once Indra was pleased with an old virgin lady and gave her
a boon. She asked from one boon many things very cleverly.
She solicited that her sons should eat rice mixed with
abundent ghee and milk in a plate made of Kāmsya metal.
This clever lady asked for a husband, sons, cows, abundant
grain and costly vessels etc. from one boon only. --सा० 2

635. वृद्धतरुणीन्यायः

The maxim asserts that if a young lady is married to an old

man, she would definitely pretend to be loyal to her husband.
215
636. वृद्धब्राह्मणवरन्याय

Once a blind, old, unmarried and poverty stricken man

practised penance. The God was pleased by his severe
penance and told him to ask for a boon. He uttered a small
sentence but accomplished many things by that boon. His
clever request was to see his grandson sitting on the throne.
God was pleased by his clever request and granted wealth,
health, progeny, wife and eyes also. --सा० 3

637. वृद्धवेश्यान्यायः

When a courtesan becomes old, she pretends to be penelope.

The maxim based on this fact, implies that a person thinks
himself to be pious, simple and nonviolent when he becomes
old and weak. This attitude is developed owing to
helplessness and not by virtue.

638. वृश्चिकचोरन्यायः

A thief was bitten by a scorpion. He began to cry loudly. He

could not run away because of the pain. Hearing his loud
cries, the people of the house gathered there. They saw the
stolen articles and caught him red handed. The people also
beat him severely. He could not do anything because of the
unbearable pain. --The maxim speaks about this thief.

639. वृश्चिकवानरन्यायः

216
If a scorpion bites a monkey, its hectic movements go on
increasing. It becomes more confused and begins to run here
and there, out of pain. Monkey is a very unsteady animal.
Because of the scorpion bite, it runs more excitedly out of
pain. The maxim conveys that a fickle man becomes more
and more confused, if he suffers from some pain.

640. वृश्चिकविदूषकन्यायः

A jester or a joker is always given a role of dancing and

gambling. When he dances and makes fun, people and
children laugh loudly to their hearts content. His funny ways
and his artificial behaviour are a part of his acting. But if a
scorpion bites him and out of severe pain, he begins to
dance, people take it as fun only and no one will take it very
seriously.

641. वेण्याकाशन्यायः

The two rivers, Gaṅgā and Yamunā flow separately but when
they come together at Prayāga they become one and only one
stream flows. Whether separate or united they get the same
reflection of the sky. The maxim intends to show that there is
no difference between Brahmā, Viṣṇu and Śiva. --सा० 127

642. वेतसन्यासन्यायः

When the rivers are in floods, many objects on the bank are
washed away. But the reed grass (or cane) on the bank of the
rivers, just bends down and then again raises its head when
217
the floods are over. The maxim implies that the self-
respected persons may bend. That means they may carry a
low profile in the adversity but they regain their normal form
when the bad days or the calamity is over.

643. वेश्याकान्तन्यायः

The maxim alludes to the unsteady love of a courtesan. As

she entertains many lovers, she cannot be loyal to any one of
them. 644. वेश्यापुत्रजनकन्यायः

This maxim is used to describe a queer relation like that of a

courtesan and her son, as she maintains relations with many
people, it is difficult to ascertain the father of her son.

645. व्यपगतलेपालाबून्यायः

The maxim is based on a peculiar nature of a pumpkin.

When the earth is applied to it, it goes down and sinks. When
that applied clay is washed off, it starts floating on the water.
The maxim implies the Jain doctrine that when a person is
freed from action, he moves up and up. In this example the
pumpkin is like an individual and the cover of earth is his
Karman. --सा० 704

646. व्यपदेशिन्यायः

If a man has got only one son, he is the eldest and is also the
youngest. When two characteristics are applicable to one only

218
this maxim becomes applicable. By Vyapadeśa two qualities
are superimposed on one object). --सा० 32

647. व्यभिचारिणीन्यायः

यथा व्यसनिनी नारी व्यग्रापि गृहकर्मणि। तदेवास्वादयत्यन्तः

परसङ्गरसायनम्॥ एवं तत्त्वे पदे शुद्धे धीरो विश्रान्तिमागतः।
तदेवास्वादयन्तर्बहिर्व्यवहरन्नपि॥ --लौकिकन्याय साहस्त्री ; सा०
45

An unchaste lady always remembers the pleasant moments of

contact which she had with the paramour, even though she is
apparently busy in daily routine work. The maxim states the
similar kind of joy of remembering is also felt by an aspirant
who thinks of the exquisite joy of meditation over the
Brahman.

648. व्याघ्रचोरधनुर्न्याय :

Some cunning fellows bend low before the people. But it

shows their hypocritic nature. It is not their behaviour to
bend before anybody. It is just the beginning of their
nefarious activities. The maxim gives the example of a tiger,
a thief and a bow whose bending augurs dangerous results. --
सा० 809

649. व्याघ्रीक्षीरन्यायः

The maxim says that the milk of the tigress (or a lioness)
becomes more effective when it is stored in a golden vessel.
219
Similarly, advice imparted to the students who are endowed
with good qualities like physical and mental control, becomes
very effective and powerful when it is given by the teacher.

650. व्यालनकु लन्यायः

The maxim speaks of eternal enmity like the one between the
snake and the mungoose.

651. व्रात्यसंस्कारन्यायः

Vrātya is one who has not undergone any Śaṁskara like

Upanayana. Such a Brāhmaṇa is not qualified to solemnize
Saṁskāras in others.

652. व्रीहिबीजन्यायः

When the seeds are sown, only the upper cover is the
beginining; gradually the inner milk like substance gets
solidified and the grain is formed. That darkness (Tamas is
manifested in Śiva; slowly comes activity (Rajas) and serenity
(sattva)' the three Guṇas also personify Brahmā, Viṣṇu and
Śiva. 653. शकु निग्राहकगतिन्यायः

The maxim refers to the knave method of a fowler. The

fowler quietly goes near the birds and cleverly catches the
birds in a net.

654. शकु निसूत्रन्यायः

220
Ex. यथा पक्षी च सूत्रं च नानावृक्षरसा यथा। यथा नद्यः
समुद्राश्च शुद्धोदलवणे यथा॥ चोरापहार्यौ च यथा पुंविषयावपि।
तथा जीवेश्वरौ भिन्नौ सर्वदैव विलक्षणौ॥ --लौकिकन्याय
साहस्त्री ; सा० 817

The maxim refers indirectly to the view of the dualists who

believe that the individual self and the God are different
though they are related to each other; as a bird and a chord
are different, though the bird is tied with a string.

655. शङ्कु त्खातदंष्ट्रोरगन्यायः

The maxim remarks that a serpent whose fangs are removed

becomes harmless. Even if it bites there is no venom in it. So
it becomes non-poisonous and thus harmless. Similarly an
enemy whose helpers are perished or are destroyed, cannot
do anything. He becomes harmless. --सा० 288

656. शङ्खवेलान्यायः

The maxim underlines the importance of a particular

relevance. A conch should be blown at a proper time,
Conversely, when a conch is blown, the particular hour or
time is indicated.

657. शतपत्रपत्रभेदनन्यायः

Cf. शतपत्रशतन्याय:, शतपत्रशातनन्यायः

अत्रव्यङ्ग्यप्रतीतेविभाषादि प्रतीतिकारणकत्पात्

221
प्रकमोऽवश्यमस्ति। किन्तु पलपत्रशत व्यतिभेदवल्लधवान् न
संलक्ष्यते। --साहित्यदर्पण

२. यत्प्रदीपत्रप्रभाद्यु क्तं सूक्ष्मकालोऽस्ति तत्र नः। दुर्लक्षस्तु

यथा वेधः पद्मपत्रशते यथा॥ --श्लोकवार्तिक, 137.

The maxim speaks about a particular delusion. That event

takes place simultaneously sometime when a sharp needle is
pierced through the hundred petals of a lotus flower. Their
softness creates a delusion that all the hundred petals are
pierced simutaneously, the needle has to loose the contact
with the earlier one and then contact the next one. But this
takes place so quickly, that a delusion is created that the
needle has pierced the petals at the same time.

658. शतेपञ्चाशदितिन्यायः

It is needless to say that the number fifty is included in the

number hundred. The higher one includes the lower one of
the same type. Sacrifice, charity are included in one
comprehensive term merit. --सा० 489

659. शब्दसुखाश्रितकु रङ्गगतिन्यायः

The maxim tells that a deer which is very much enticed by

music can be easily caught by playing music near it. This
means that one can be easily deceived by one's habit only.

660. शरपुरुषीयन्यायः

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Cf. अजाकृ पाणीयन्यायः, खल्वाटविल्वीयन्यायः.

Once a perosn was taking an aim to shoot an arrow at a

particular target. The arrow hit a person who was passing in
the range of the arrow and was killed. The maxim is
applicable to such sudden, unexpected accidents.

661. शर्क रोन्मज्जनीयन्यायः

Cf. शरपु रुषीयन्यायः

The maxim refers to an incident. It shows how a person who

comes within the range, is affected by the action. A person
was sprinkling sugar at one place. At that time a person just
went across. As the action was continuous, the person who
passed by was also sprinkled over and became smeared with
sugar.

662. शलभन्यायः

A type of moth jumps on a lamp or on the flame of the lamp

and is thus reduced to ashes instantly. The maxim is
applicable to a person of the nature of a moth who brings
about his own destruction thoughtlessly by rash action.

663. शल्यकवानाखुन्यायः

This maxim is generally used to convey the idea that a king

should collect taxes from his subject very carefully. He should

223
exploit the people very delicately like a mouse which takes
out the lower portion of a man very slowly and cleverly.

664. शवोद्वर्तनन्यायः

There is no use of applying fragrant unguents to a corpse.

Even if we apply, what is the use of it? The maxim decries
useless actions like this.

665. शशविषाणन्यायः

Cf. वन्ध्यापु त्रन्यायः

The maxim is used to point out impossible and improbable

things like the horns of a hare. The rabbit does not have
horns. It is only figment of imagination that we think of this
kind of impossible things.

666. शाखाचङ्क् रमणन्यायः

Jumping from one branch to the other branch of a tree like

the monkeys. The maxim is applicable to those persons who
jump from one topic to another, without treating one topic
thoroughly.

667. शाखाचन्द्रन्यायः

Ex. तरुशाखाग्रदृष्ट्यैव सोमं यद्वत् प्रदर्शयेत्। निष्कोशं

कोशदृष्ट्यैव प्रचीति ब्रह्म दृश्यते॥ --तैत्तिरीय भाष्य वार्तिक
2.1.232; सा० 249

224
The maxim applies to the action of a man. He wants to show
the moon of the second day of the bright half of the month.
But he points out to some other constellation, seen through
the branches of a tree. The moon is hidden behind the
branches. Slowly he tries to divert the attention to the moon.

668. शिखाकर्पूरन्यायः

When camphor is burnt over the flame of a lamp, the lamp

may continue to burn for sometime but it extinguishes soon
and even the camphor extinguishes with it. This example is
adopted by this maxim which is used when the thing and its
substratum both perish at the same time.

669. शिरोवेष्टनेननासिकास्पर्शन्यायः

Cf. द्राविड प्राणायामन्यायः शिरोवेष्टनेनाङ्गु ल्या नासिका

प्रवेशवत्। --विज्ञानभिक्षु, ब्रह्मसूत्र टीका, 3.3.7

This is another version of Drāviḍa pranayama. If a man is

asked to show the tip of his nose, he will take his hand round
his neck and then shows his nose. This shows the
unnecessary cumbersome way of doing things. When a work
can be done in the most easy method but unnecessarily
uneasy or difficult method is adopted, this maxim is
applicable.

670. शिलाक्षरन्यायः

225
The letters inscribed on a stone do not get blurred. They
remain on the stone for a long time. Rather they remain there
permanently. The maxim is applicable to such imperishable
thing.

671. शीतकिरणकरावलम्बनन्यायः

To try to grab the rays of the moon by the hand is nothing

but an impossible work. This maxim is applied to a situation
where some work is being done which is beyond one's
capacity. --सा० 889

672. शीतलाप्रस्तरन्यायः

A stone can be put to many uses. Even a sacred idol can be

fashioned out of a stone. So it is clear that worthiness or
worthlessness of an object, depends mostly on the
sentimental attachment we have for it than on the substance.
In such situations this maxim is applicable. --सा० 916

673. शीर्षेसर्पोदेशान्तरेवैद्यइतिन्यायः

Ex. उपरि धनं धनरहितं दूरे दयिता किमेतदापतितम्। हिमवति

दिव्यौषधयः शीर्षे सर्पः समाविष्टः॥ --लौकिकन्याय साहस्री ;
सा० 682

The serpent is just above the head, while the physician of the
snake-bite is far away! If the serpent bites, the poison cannot
be removed. This kind of emergency or helpless situation is
described in this maxim. 674. शुकनलिकान्यायः
226
Ex.

काकु दीकं शुकनाकमक्षिसन्तर्जनं तथा।

सन्तानं वर्तकं धोरमास्यमोदकमष्टमम्॥

This maxim describes a situation in which some people are

frightened unnecessarily without any danger. Some soldiers,
sense the danger of attack and take shelter below the chariots
on the back of the elephants, though there is no danger of
attack. They are 'Śukamohanas'. A female mungoose sitting
on the branch of a tree becomes afraid on seeing some birds
on the tree. This kind of unnecessary fear is called
'Śukanalikānyāya'.

675. शुण्डासूचिन्यायः

To try to remove a needle, fallen on a street with the help of

the trunk of an elephant. This means using heavy means or
instruments for a triflling purpose. The maxim indicates this
type of human behaviour.

676. शुद्धोदलवणन्यायः

Cf. शकु तिसूत्रन्यायः

This maxim aims at pointing out the difference between

individual self and the God which is the same as one between
the fresh water and the saline water. --सा० 819

677. शुष्कतटाकमत्स्यन्यायः

227
The maxim states that the people do not approach a poor
penniless person as the fish do not try to resort to a dried
lake.

678. शुष्कस्तनीन्यायः

A simple, ordinary lady observes a beautiful lady having

beautiful form and structure. She has beautiful protruding
breasts too. This simple lady feels jealous of her beautiful
form says that the well developed breasts actually deforms
the body, instead of adoring it. Even the bodice put on them,
pricks the breasts. The maxim based on this fact suggests that
a person lacking a particular thing jealously condemns the
other who possesses it and tries to conceal his want of it by
some ridiculous argument.

679. शुष्के ष्टिन्यायः

Cf. भूमिरधिकन्यायः

The maxim means performing a sacrifice in a dry manner. A

disciple may not have correct idea about the procedure or the
paraphernalia of a sacrifice. He tries to make proviso for the
articles or uses the articles which are imagined to be those,
necessary for it. Nevertheless, he slowly acquires the
knowledge of the sacrificial procedure.

680. शूकरवाहिकान्यायः

228
A pig tries to find out a dirty place for movements, even
though it enters a beautiful garden which is enriched by
lovely, colourful fully-bloomed flowers. The maxim extends
this type of behaviour to the wicked persons who target the
weak points of the good persons and ignores their good
qualities. --सा० 518

681. शूर्पन्यायः

A winnowing basket throws out unnecessary matter like husk

and pieces of stone and retains pure unmixed grain with it.
Based on this fact, the maxim describes a good man who
discards, or ignores the drawbacks of another man and
appreciates his virtues only. --सा० 321

682. शृङ्गग्राहिकान्यायः

Ex. 1. शृङ्गग्राहिकया श्रुत्या ब्रह्मतापोदिता स्फु टम्.... यथा

गोमण्डलस्यां गां शृङ्गं गृहीत्वा विशेषतो दर्शयत्येषा बहु क्षीरेति। -
-आनन्दगिरिटीका, बृहदारण्यकोपनिषच्छाङ्करभाष्य, 1.4.866

2. यथा गवादयो विषयाः साक्षाच्छृङ्गग्राहिकया प्रतिपाद्यन्ते

प्रतीयन्ते नैवं ब्रह्म। --भामती, शाङ्करभाष्य, 3.2.22.

(1) In a group of cows, the cowherd can identify a particular

man's cow, exactly by catching hold of its horns.

(2) A cow can be controlled by catching its horns. This

suggests that one can understand something thoroughly by
catching or understanding its important features.
229
683. शैलूषीन्यायः

Ex. उपमैका शैलूषी सम्प्राप्ता चित्रभूमिकाभेदात्। प्रीणयति

काव्यङ्गे नर्तयति तद्विदां चेतः॥ --चित्रमीमांसा. II.1

Just as an actress assumes different forms, the figure of

speech called 'Simile' can assume the form of many other
figures of speech (mostly based on resemblance).

684. श्मशानकु सुमन्यायः

Howsoever fragrant and beautiful they may be, the flowers

growing in a burial ground, go in vain, as there is nobody to
enjoy or appreciate the beauty and fragrance of those flowers.
Similarly, the maxim conveys that a person born in an
unhealthy or nasty environment, does not shine, inspite of his
merits as there is nobody to appreciate them.

685. श्मशानवैराग्यन्यायः

Ex. प्रमादिनो बहिश्चित्ताः पिशुनाः कलहोत्सुकाः।

संन्यासिनोऽपि दृश्यन्ते देवसन्दूषिताशयाः॥ श्मशानान्ते
पु राणान्ते मैथुनान्ते च या मतिः। सा मतिः सर्वदा काले (चेत्स्यात्
) नरो नारायगो भवेत्॥ --हितोपदेश, मित्रलाभ 68; सा० 764

The people who come to the cemetary for cremating the dead
body, always enshrine the thought that the human life is
momentary and all things are destined to come to an end.
They brood over the transitoriness of human life. But the
moment they come back, the idea of non-attachment vanish
230
away and all of them get engrossed in the temporary worldly
affairs. The maxim insists that a momentary rise of
detachment which is a reaction to a certain situation, is never
effective.

686. श्यामरक्तन्यायः

The maxim aims at describing the change of situation in

human life; observing that whenever the black colour of a jar
or a piece of cloth disappears, red colour can be easily
applied to them. The situational change is quite natural. --सा०
506

687. श्यालशुनकन्यायः

A person gave the name of his brother-in-law (wife's brother)

to his dog, to make his wife angry. He used to abuse the dog
uttering his brother-in-law's name. His wife used to become
sorrowful, thinking that her husband was abusing her brother
only. Really, God is one but a sense of differentiation is
deliberately created by giving various names to the same
God. Viṣṇu or Śiva are eulogized with some ulterior motive
only. --सा० 136

688. श्येनकपोतन्यायः

Once a pigeon was just coming out of its nest when a falcon
attacked it and killed it. The maxim is employed to describe
such unexpected, accidental, dangerous situations.

231
689. श्येनाधिकरणन्यायः

Cf. देवताधिकरणन्यायः, पाष्ठतिर्थगधिकरणन्यायः

Some Vedic injunctions prescribe the deity worship

(upāsana). This can be effected even by the superimposed
godhood and the injunction of worship can be valid. But this
is not correct. Inspite of the worshiporiented injunction, the
suggested meaning can be valid, in accordance with the
Devatādhikaraṇanyāya. The Śyenādhikarṇanyāya also
conveys the same idea. --सा० 847

690. श्वपुच्छन्यायः

One may try to straighten the tail of a dog but he is never

successful. The maxim suggests that the natural shape of a
thing can never be changed.

691. श्वशुष्कास्थिन्यायः

A dog goes on chewing a dry bone. It does not stop doing so,
even if the blood starts flowing from the injured part in the
mouth. Similarly suggests the maxim that a fool always clings
on the foolish thing or a useless task. It also throws light on
the foolish nature of the stupid persons.

692. श्वसभान्यायः

In a group of dogs, if one starts barking, others also do the

same thing. The maxim suggests that men in a group follow

232
their leader, almost instinctively.

693. श्वानमकरन्यायः

Ex. नक् रः स्वस्थानमासाद्य गजेन्द्रमपि कर्षति। स एव प्रच्यु तः

स्थानाच्छु नापि परिभूयते॥ --पञ्चतंत्र 3.44.

So long as a crocodile is in the water, it can pull even the

elephants into the water. But if it comes out of the water even
a dog can assail it. This maxim suggests that if a man is firm
in his position, nothing will happen to him. But once he is
displaced, even an ordinary fellow will start harassing.

694. श्वानमार्जालन्यायः

The maxim declares that the natural enmity between any two
persons remain unabated like the one between a dog and a
cat.

695. श्वानशीलन्यायः

Even if the owner beats a dog severly, the dog does not desert
him. So also, declares the maxim that it is the nature of a
poor, helpless, dependent person.

696. षष्ठाद्यन्यायः

The Mimāṁsā says that in any injunctory passage, the verbal

part of the injunction expresses Ārthī Bhāvanā. It has three
aspects--What is be expected--by which and how? The

233
objective expected is the heaven, according to this
Ṣaṣṭhādyanyāya which is almost the same as
Bhāvārthādhikaraṇa nyāya. --सा० 850

697. षोडशिग्रहणाग्रहणन्यायः

There are two injunctions--one takes the Ṣoḍaśin cup at the

time of Atirātra sacrifice; and also one does not take that
Ṣoḍaśin cut at the time of Atirātra sacrifice. As the two
cannot be reconciled, option (Vikalpa) is permitted here.
When one sense is accepted, the other one becomes
exception (Paryudāsa).

698. संवादिभ्रमन्यायः

On seeing the lustre of a jewel, somebody develops a

delusion that it is a jewel only. But actually, he grasps a jewel
while catching it. Similarly in "Tattvamasi"-तत्त्वमसि-त्वम् is
like a lustre of the jewel but while grasping he grasps तत्.
तत् is Brahman only. This is an example of concurrent
delusion.

699. सक्तु न्यायः

The maxim describes that peevish person who gives up food

and subsists on Sattu that is a kind of low type of grain only.

700 सङ्गगुणदोषन्यायः

234
सन्तताप्तायसि संस्थितस्य पयसो नामापि न ज्ञायते मुक्ताकारतया
तदेव नलिनीपत्रस्थितं राजते। स्वात्यां सागरशुक्तिकु क्षिपतिते
तज्जायते मौक्तिकं प्रायेणोत्तममध्यमाधमदशा संसर्गतो जायते॥
--भर्तृहरि, नीतिशतक, 58

The maxim asserts that it is the company which gives rise to

virtues or vices in a person. It is rightly said that a man is
known by the company he keeps. The rain water drop fallen
on hot iron vanishes immediately, it shines like pearls on
lotus leaf but it is actually converted into a pearl if fallen in
the sea-shell at the time of Svāti nakṣatra.

701. सच्छिद्रघटाम्बुन्यायः

If a jar is porous, all the water poured in it, will flow out
from the tiny holes On the basis of this fact the maxim
suggests that a man of extravagant habits looses everything he
earns. Even though he earns a lot, his pockets will remain
empty because of his spendthrift nature.

702. सन्दशन्यायः

See--मीमांसान्यायप्रकाश with the commentary प्रभा, पृ०

147, 148.

Sandanśa means a forcep. When two organic things are

caught, the third one in between them is also caught. This
type of grasping is explained by Sandanśa nyāya in Mimānsā.

703. सन्यासियोषान्यायः
235
According to this maxim, a recluse who has renounced
everything in this world and leads a solitary life, cannot have
any contact with a woman. It is quite impossible for him to
keep any relation with a woman. If he has, then it is a rare
wonder!

704. समुद्रमधुबिन्दुन्यायः

The maxim suggests that a little good does not change the
nature of the bad, as litte drops of honey does not change the
saline test of the sea-water. 705. समुद्रमन्थनन्यायः

When there was churning of ocean the gods and the demons
participated. As a result, nectar came out of the ocean-
churning which was taken away by the gods. But the ocean
was put to extreme hardship. This maxim is used, describing
a situation in which one is put to troubles and the other reaps
the fruit of it.

706. समुद्रवृष्टिन्यायः

Cf. जलताडनन्याय:, आन्धदर्पणन्यायः, पिष्टपेषणन्यायः

The rain showers do not show any change when they fall in
the ocean. Actually the rain should fall on the dry land. The
maxim brings out the uselessness of the unnecessary acts.

707. समूहालम्बनन्यायः

236
This maxim refers to a rule that if it is not possible to relate
every word to the sentence severally, one should try to
construe the meaning of all the words. This maxim is more
related or rather more connected with the formation of a
sentence or to the science of formation of the sentence.

708. सर्वफणन्यायः

A cobra does not remain without raising its hood, even

though it is in a very difficult situation. It tries to frighten the
people around. Similarly, a man tries to show his resistance
even in a very difficult condition. He tries his level best to
show his existence even in that troublesome situation.

709. सर्वनाशार्धत्यागन्यायः

Ex. सर्वनाशे समुत्पन्ने ह्यर्धं त्यजति पण्डितः। अर्धे न कु रुते कार्यं

सर्वनाशो हि दुःसहः॥ --पञ्चचतंत्र, 4.28 The maxim describes
the nature of a wise man who tries to save as much as
possible when there is a danger of total destruction.

710. सर्वापेक्षन्यायः

The maxim refers to a common practice that all the invitees

should come on time to take food. If a person comes late, he
will not be served food in that batch. He should wait for the
other batch to commence. Joining the lunch in the middle is
considered to be out of manners.

711. सलिलभास्करन्यायः -- सलिलादित्यन्यायः

237
 यथा सलिलमाविश्य बहु धा भाति भास्करः।
तथा शरीराण्याविश्य बहु धा स्फु रतीश्वरः॥

The sun seems to be multifarious when its reflection is seen

in the water. Similarly, one God remains in innumerable
bodies, creating an impression that he has innumerable
bodies. This is a delusion.

712. सांशयिकनिष्कसांशयिककार्षापणन्यायः

Niṣka is a golden coin which weighs 108 grams Kārṣ āpaṇa is

a silver coin of the size of a rupee. But if the availibility of a
Niṣka is doubtful and that of a Kārṣ āpaṇa is assured, it
should be preferred. The maxim exorts to accept less
valuable thing if it is available easily than to wait for the
doubtful thing. 'A bird in hand is worth two in the bush'

713 साधुमैत्रीन्यायः

Cf. अपराह्णछायान्यायः

A company of the good man is like the shadow in the day

time. It is short in the beginning but gradually it goes on
increasing as the time passes on (till the evening).

714. सावकाशनिरकाशन्यायः

A sentence becomes expectant when there is a possibility of

some other matter. The non-expectant injunction undermines

238
the expectant injuction. This can be proved by the two Vedic
sentences. --सा० 64

715. सिंहघण्टान्यायः

This maxim is used to describe a difficult and an impossible

task, like that of tying a bell in the neck of a lion.

716. सिंहमृगन्यायः

This maxim is used to describe a permanent, natural enmity

between two persons, two religions, two castes, as it exists
between a lion and a deer.

717. सिंहमेषन्यायः

Once a shepherd found a small cub of lion. He kept it in the

herd of sheep. It began to behave like a sheep only, forgetting
its real nature. The maxim based on this incident, suggests
that owing to prolonged contact, a man thinks that his body is
his soul only.

718. सिंहीक्षीरन्यायः The milk of a lioness when kept in a

golden vessel, shows good effect and proper result. Similarly,
the sermons preached by a good preceptor if bestowed on a
well controlled, fully enriched disciple will result in good
fruit. --सा० 319 719. सिकताकूपन्यायः

Ex. किं बहु ना। सर्वप्रकारे ण यथा यथायं वैनाशिकसमय

उपपत्तिमत्त्वाय परीक्ष्यते, तथा तथा सिकताकू पवद विदीर्यत

239
एव। न काञ्चिदत्रोपपत्तिं पश्यामः। --ब्रह्मसूत्र, शाङ्करभाष्य
2.2.32

The maxim is used to describe some unstable, untenable

argument which gives way like the well of sand.

720. सिकतातैलन्यायः

Ex. तैलार्थी हि तिलसर्षपानुपादत्ते न सिकताः। असत्त्वे च तैलस्य

को विशेष सर्षपाणां सिकताभयः॥ --न्यायमञ्जरी, पृ० 473

The maxim speaks about some impossible matters like

extracting oil from the sand which is quite improbable and
impossible.

721. सुतजन्ममृतिन्यायः

A man got a son by propitiating a deity through his devotion.

He wanted another son, so he started propitiating another
deity. He got another son but the earlier son was put to death
by the anger of the previous deity. The maxim conveys the
lesson that even God does not help a greedy person. --सा० 87

722. सुधार्द्रहरिद्रान्यायः

'Sudhā' means white. Haridrā means turmeric which is

yellow. But when both of them are mixed, a new red colour
is formed. The blendings are wonderful indeed!

723. सुन्दोपसुन्दन्यायः
चै 240
(1) न चैवं रसभङ्गापत्तिः शान्तशृङ्गारयोश्च विरोधः, इति
रसगङ्गाधरोक्तेः सुन्दोपसुन्दन्यायेनोभयोरपि ध्वंससम्भवादिति
वाक्यम्। --अच्यु तराव मोइक, साहित्यकार, सरसामोदटीका, पृ०
14

(2) ननु परस्परविरोधिशीला : गु णाः सुन्दोपसुन्दवदत् परस्परं

ध्वंसना इत्येव यु क्त प्रागेव तेषामेक क्रियाकर्तृताम् --
साङ्ख्यातत्त्वकौमुदी, पृ० 13

The maxim refers to an ancient tale of Sunda and Upasunda,

the two demons. They were brothers but started quarrelling
with each other for obtaining a nymph called Tilottama. In
the strife, both of them died. This hints at the fate of persons,
fighting for a worthless cause and ending their lives for
nothing.

724. सुपेटिकास्थापनन्यायः

The maxim informs that the devotees keep their (devoted)

minds which are like jewels, safely by surrendering them to
gods, as valuables are kept in a box for safety.

725. सुप्तडिम्भमुखचुम्बनन्यायः

The maxim brings forth the futility of certain actions, like

that of kissing a child when it is asleep. This action is
fruitless.

726. सुप्तप्रबुद्धन्यायः

241
In Bhāgavata I.3, a peculiar point is raised as a prima facie
view and then it is refuted. Is there any possility for acquiring
the knowledge of the Vedas spontaneously? The final
doctrine says that the God only having the knowledge of
Self-validity can create the world. But sometimes, however, it
is seen that the Vedic knowledge acquired by someone, with
the instructions from the preceptors, can repeat it even after
getting up from sleep. This change, according to the maxim
is likely to form the condition of that of the sleep to
awakening.

727. सुभगाभिक्षुकन्यायः

The two words Śubhagā and Bhikṣu cannot be just a posed

normally, as they indicate opposite qualities. Once these two
approached a third person and asked for refuge in his house.
He, out of compassion, gave shelter to Śubhagā. The maxim
contends that two opposite persons or objects cannot stay
together. --सा० 613

728. सुवर्णन्यायः

हेम्नः संलक्ष्यते ह्यग्नौ विशुद्धिः श्यामिकाऽपि वा॥ --रघु वंश

1.10

The maxim compares gold with a scholar in as much as both

of them have to undergo rigorous tests and troubles before
establishing their excellence.

729. सूचिकटाहन्यायः
242
This maxim gives out a common truth that a person does
simple acts first and takes up difficult tasks afterwards. Once
a person went to a blacksmith and asked him to prepare a
frying pan. Another man approached him and asked him to
make a needle for him. Obviously, he undertook the easy
work of making a needle at the beginning. --सा० 198

730. सूचिमुखन्यायः

उपदेशो हि मूर्खाणां प्रकोपाय न शान्तये। --पञ्चतंत्र 1.420; सा०

802

On a winter day, some monkeys were feeling cold. They

wanted to warm up their bodies. All of a sudden, they came
across some Gunja fruits. Thinking them to be fire particles,
they collected them and began to blow air to brighten them
into fire. A sparrow which was observing this fruitless effort,
tried to convince the monkeys stating that they were Gunja
fruits and not the fire sparks. At this the monkeys were
enraged and killed the sparrow in the fury. Citing this
example, the maxim conveys that giving advice to the foolish
is dangerous and ultimately ends in death.

731. सूत्रबद्धशकु निन्यायः

Ex. स यथा शकु निः सूत्रे ण प्रबद्धो दिशं दिशं पतित्वा

अन्यत्रायतनमलब्ध्वा बन्धनमेवोपाश्रयते, एवमेव खलु सोम्य
तन्मनो दिशं दिशं पतित्वा अन्यत्रायतनमलब्ध्वा

243
प्राणमेवाश्रयते प्राणबन्धनं हि सोम्य मन इति। --
छान्दोग्योपनिषद् 6.8.2

When a bird is tied to a string, it tries to make movements;

but it can go till the range of the string only. It comes to the
same point again and again. Through this example, the
maxim suggests that the mind may try to move afar owing to
its fickleness, but it comes back ultimately to Praṇa only.

732. सूत्रशाटिकान्यायः

Once a man approached a weaver. He handed over some yarn

to him and requested him to weave a cloth for him. "How
can he ask for a cloth", thought the weaver. Only after the
weaving operation, cloth can be produced and not before
that. This is a case of future event which (futuristic action) is
mentioned by the maxim.

733. सूर्यास्तन्यायः

When it is said that the sun has set, the idea implied in it is
that the time for the activities of the thieves, paramour and
the like has arrived, Similarly when the king of a particular
country dies, the time for the enemy to attack that country
has come, This idea is indirectly conveyed by the maxim.

734. सैन्धवोदकन्यायः

The matter perceived the senses dissolves in the senses, as

salt put in water gets dissolved in it. On the same lines, all the
244
adjuncts which are false get dissolved; as the serpent notion is
dissolved in the rope. The maxim supports the Advaita
doctrine.

735. सोपानारोहणन्यायः

The maxim underlines the steady, gradual process of an

aspirant who is in search of self. As he steps up he gives up
the previous step which is then, identified as the Self. He thus
goes on changing and progressing until he reaches the
ultimate truth. Thus progress is like stepping up on a
staircare. --सा० 44

736. सौधसोपानन्यायः

This maxim is applied to a swift, direct action which is like

jumping up to the highest point of a staircase, instead of
proceeding step by step.

737. सौभरिन्यायः

A sage called Saubhari married fifty daughters of the king

named Māndhāta. He used to have sexual intercourse
simultaneously with all these daughters. The maxim speaks
of any work of such simultaneous action.

738. स्तनन्धयन्यायः

The maxim contends that a man of detachment who has

attained the supreme knowledge, enjoys undisturbed sleep,

245
like a child which sleeps comfortably after sucking its
mother's milk.

739. स्तनशल्यपरीक्षान्यायः

The maxim implies the futility of any work which is like

placing a small thin bar on the breast of a woman to study the
structure of her breast.

740. स्थविरलगुडन्यायः

The old, experienced men may throw a stick, not always at a

proper place. The maxim suggests that even an experienced
person may commit mistake sometimes.

741. स्थालीपुलाकन्यायः

The maxim is based on a practical observation. Rice is being

cooked in a pot. Whether the rice is cooked a grain only is
tested. So also, an enlightened person knows not only his real
nature but also the entire universe. --सा० 197

742. स्थानरजङ्गभविसन्यायः

It is believed that if the Vatsanābha poison (very strong

poison) is mixed with the poison of other serpent, the effect
of that poison is destroyed. The maxim makes use of this
practical phenomenaon when the knowledge about the real
shell dawns. The superimposed false knowledge of silver is
sublated.

246
743. स्थूणानिखननन्यायः

When a pillar is to be fixed in the ground it is often shaken to

see whether it is properly fixed or not. This example gives
rise to the maxim and says, when some topics are discussed
in a book, a resume of the earlier topics is taken before
embarking on the next topics. 744. स्थूलारुन्धतीन्यायः

When the star Arundhatī is to be pointed out some bigger

star near it, is shown first because Arundhatī star is very
small and it is not easily visible. To indicate subtle things,
gross things are pointed out first and then attention is drawn
to the subtler things--This is what the maxim says.

745. स्नेहदीपन्यायः

If the essential constituent substance perishes the original

thing also perishes, as the lamp is extinguished when the oil
in the lamp is exhasuted.

746. स्फटिकलौहित्यन्यायः

If a red flower is kept near a crystal, the crystal appears to be

red because of the nearness of the red object. When that
flower or the red object is removed, the crystal resumes its
original white colour. The individual self appears to be quite
different when it is encased in adjuncts. Once the adjuncts are
obliterated, its original nature shines.

747. स्त्रोतोनिम्नन्यायः
247
The depth of a current cannot be easily grasped. The maxim
based on this fact indicates that there are many things which
cannot be understood thoroughly.

748. स्वकु चमर्दनन्यायः

(1) निजगु णमहिम्ना सुखाकरः स्यात् स्वयमनुवर्णयतां सतां न

तावत्। निजकरकमलेन कामिनीनां कु चकलशकलनेन को विनोदः।

( 2 ) आचार्यवान् पु रुषो वेद। Pressing one's own breasts implies

doing one's own flattery. Secondly the ladies feel very happy
when their breasts are pressed by their husbands. They do not
get any pleasure if they press their own breasts. Similarly, an
inquisitive man does not get any knowledge by pondering
over something by himself. Only a teacher can give him the
pleasure of getting enlightenment, says the maxim. --सा० 346

749. स्वजातिदुरतिक्रमन्यायः

Once a sage was doing ablutions on the bank of Ganga river.

Unexpectedly, a female mouse fell down on his lap. The sage
took pity on it and converted it into a beautiful lady and
looked after it as his own daugher. He tried hard for a
suitable bridegroom but that charming damsel did not like
anyone. But when she saw a mouse, she requested the sage to
convert her in her previous form again so that she can marry
with that mouse. This incident shows that whatever may be
his caste he likes it only. Everyone likes his own caste
whether high or low.

248
750 स्वदीपचुम्बनन्यायः

The maxim gives the example of a person who foolishly

kisses a burning lamp, thinking that the lamp is his own.
When he went near the lamp, he got some burn injuries to
his face, lips and to his moustaches. The purport is to decry
the practice of being close to somebody, simply because he is
his own man.

751. स्वप्नव्याघ्रन्यायः

A tiger seen in a dream state vanishes in the wakeful state.

That superimposed tiger is sublated. Similarly, the world
seems to be true in the state of ignorance, but it is completely
sublated when one acquires the knowledge of the Brahman.
752. स्वप्रकाशाश्रयन्यायः

Though the sun and the sunlight are different, there is a

similarity of light or brilliance in them. Therefore, both are
supposed to be the same, as they are inseparable. The maxim
hints at such inseparable quality.

753. स्वभावसिद्धन्यायः

घु ष्टं घु ष्टं पु नरपि पु नश्चन्दनं चारुगन्धं

छिन्नं छिन्नं पु नरपि स्वादु चैवेक्षुकाण्डम्।
दग्धं दग्धं पु नरपि पु नः काञ्चनं कान्तवर्णं
न प्राणान्ते प्रकृ तिविकृ तिर्जायते द्यु त्तमानाम्॥

249
The sandalwood does not give up its fragrance, even though it
is rubbed, broken, cut or pasted. The gold does not give up its
lustre or shining even though it is burnt in the burning fire.
Similarly, the good people do not give up their nature though
put to excruciating trouble. On the strength of these
examples the maxim speaks about the good behaviour of
great men.

754. स्वेदजनिमित्तशाटिकत्यागन्यायः

The insects take their rise in sweat. The clothes are affected
by these worms and they are seen occupying all the clothes.
Then how thoughtless the act of throwing away all the clothes
will be! The maxim is applied to such thoughtless action.

755. हंसकाकन्यायः

इभतु रग-शतैः प्रयान्ति मूढा

गु णवन्तो विबु धाश्चलन्ति पद्भ्याम्।
गिरिशिखरगतापि काकपङिक्तः
पुलिनगतैर्न समेति राजहंसैः॥

A swan may be sitting on the sands down below, while a

group of crows may be sitting high up on the top of the
mountain. Can there be any comparison between a crow and
a swan? Similarly, the maxim suggests that there are many
wicked persons in the world and the good are very few. But
the number here is not at all important.

756. हंसक्षीरन्यायः
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The maxim indicates the nature of the good men who accept
and appreciate good qualities of men and ignore or give up
their faults, by giving the example of a swan which separates
water from the milk from their mixture and drinks only the
milk leaving the water content behind.

757. हंसबकन्यायः

If a swan enters a flock of cranes, its real worth is not

recognised as both are white in colour. When the cranes
come to know that he has come all the way from Mānasa
lake, they ask him to describe it. The Mānas lake is full of
crystal clear water, golden and precious jewels was the
description given by the swan but when the cranes came to
know that there are no frogs in the lake, they laugh at the
swan and form a very adverse opinion about the lake. The
maxim suggests that similarity of colour cannot be a criterion
of greatness. The cranes have no idea about the precious
jewels--their lustre, value and greatness--so they do not think
anything better than the frogs. --सा० 75

758. हस्तामलकन्यायः

ब्राह्मणः साक्षादुपलब्ध्यर्थ मुपासनार्थं च हृदयाकाशः

स्थानमुच्यते शालग्राम इव विष्योः। तस्मिन् हि तद्
ब्रह्मोणास्यमानं मनोमय त्वादिधर्मविशिष्टं साक्षादुपलभ्यते
पाणाविवामलकम्। --शांकरभाष्य, तैत्तिरीयोपनिषद् 6, उपोद्घात A
maxim of putting a myrobolan fruit (Āmalakī fruit) on the
palm. The truth, being round in shape, canbe seen thoroughly

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from all sides. The perfect, complete knowledge of any man
about any object, is compared to the complete knowledge of
a myrobolan fruit on the palm of hand. --सा० 280

759. हिरण्यनिधिन्यायः

The maxim suggests that the men who often go to the

Brahmaloka have no idea about the Brahmaloka. There is a
good deal of wealth in the womb of the earth. But the people
walking on the surface of the earth have no idea about it.

760. हेरम्बनरसिंहन्यायः

The maxim intends to paint a picture of a situation when

mutually opposite things come together. The idol of Gaṇeśa
is a combination of an elephant and a man. The elephant and
the lion partially occupy the bodies of Gaṇeśa and Narasimha
partially. The theory of Anekānta of the Jainas is a set of
many opposite concepts like is and is not. --सा० 707

761. ह्रदनक्रन्यायः

Forest and tiger; lake and crocodile promote the existence of

other. If they are separated, they will be the victims of the
foresters (hunters and fishermen) Their togetherness provide
a strong protection to them. The maxim emphasizes that the
natural co-existence is always beneficial. --सा० 392 Appendix

Here is a list of Nyāyas, the detailed information is not

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available to me.

1. अनुकू लाचलन्यायः

2. अन्धगोक्षेत्रन्यायः

3. आख्वंक्षपिटकन्यायः

4. कज्जलन्यायः

5. कु क्षिस्थमक्षिकान्यायः

6. कू ष्माण्डस्तेयन्यायः

7. कृ त्वाचिन्तान्यायः

8. गृहार्थमारोपितस्य दीपस्येतिन्यायः

9. चित्रानलन्याय: चित्राङ्गानान्यायः

10. चित्रामृतनयायः--चित्राङ्गानान्यायः

11. पटाच्छादनन्यायः

12. पृष्ठखलीनन्यायः

13. यूपरशनान्यायः

14. वालकर्क टन्यायः

15. षाष्ठतिर्यगधिकरणन्यायः

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16. समाक्षिप्तकाष्ठन्यायः

17. सूकरवाटिकान्याय:--शूकरवाटिकान्यायः

स्रोतः
लौकिकन्यायकोशः

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अनुनाद सिंह

1. ↑ https://wikisource.org

255
2. ↑ https://www.creativecommons.org/licenses/by-sa/3.0
3. ↑ https://www.gnu.org/copyleft/fdl.html
4. ↑ https://wikisource.org/wiki/Wikisource:Scriptorium

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