nyAyAdhvadIpikA

From the Introduction of K.T. Pandurangi's published edition of the nyAyAdhvadIpikA of vijayIndratIrtha.

- Transcribed and Provided by Sri Phillip Hill

न्यायाध्वदीपिका

(1) The nyAyAdhvadIpikA of shrI vijayIndra tIrtha of the dvaita school of vedAnta is a manual of pUrvamImAMsA. It gives a brief account of all the topics in the entire jaiminisUtras and the shabara - bhAshhya. First a broad conspectus of the topics of adhyAya and pAdas is given. The jaiminisUtras are arranged in 12 adhyAyas, 60 pAdas and a thousand adhikaraNas. The nyAyAdhvadIpikA states these in the same order. In addition, the procedural grounds and the grounds for particular sequences are stated. It is not a mechanical narration. It gives the perspective and the purpose of each topic and the sequence. It is technically known as saN^gati. In each section, after presenting the topic (adhikaraNa) of the section (pAda), certain exceptions to the ruling given in the pAda are stated. The conflicts, if any, are resolved, gatArthashaN^kA are answered. References of adhikaraNas for all these points are given. In a way it is a critical presentation of the topics of the entire pUrvamImAMsA. It is not a mere enumeration of the topics. Keeping this scheme and purpose in mind a brief account of the discussion of the topics in this manual as follows:

(2) Topics of the adhyAyas (chapters)

AdhyAya 1: विध्यर्थवादमन्त्रनामधेयात्मककृत्स्नस्य वेदस्य प्रामाण्यं निरूपितम् - vidhyarthavAdamantranAmadheyAtmakakRutsnasya vEdasya prAmANyaM nirUpitam

AdhyAya 2: यजति ददाति जुहोति कर्मणां भेदो निरूपितः - yajati dadAti juhoti karmaNAM Bedo nirUpitaH

AdhyAya 3: प्रयअजादीनां दर्शपूर्णमासार्थत्वेन तत्शेषत्वं निरूपितम् - praya^^ajAdInAM darSapUrNamAsArthatvena tatSeShatvaM nirUpitam

AdhyAya 4: गोदोहनस्य पुरुषार्थप्रयुक्ततया अनुष्ठानं नतु क्रत्वर्थप्रयुक्ततया इत्येवमादयो विषयाः निरूपिताः - godohanasya puruShArthaprayuktatayA anuShThAnaM natu kratvarthaprayuktatayA ityevamAdayo viShayAH nirUpitAH

AdhyAya 5: क्रमनियतिविधेयत्वादयः - kramaniyatividheyatvAdayaH

AdhyAya 6: कर्तुः अधिकारः - kartuH adhikAraH

AdhyAya 7: सामान्यतो अतिदेशः - sAmAnyato atideSaH

AdhyAya 8: विशेषतः अतिदेशः - viSeShataH atideSaH

AdhyAya 9: ऊहः - UhaH

AdhyAya 10: बाधः - bAdhaH

AdhyAya 11: तन्त्रं – आवपः - tantraM-AvapaH

AdhyAya 12: प्रसङ्गः - prasa~ggaH

After stating the topics of the adhyAyas, the topics of each section (pAda) are stated ina systematic way.

(3) In the 3rd adhyAya aN^gatvabodhakapramANa viz., shrutiliN^gavAkyaprakaraNasthAnasamAkhyAM are stated in detail. The nature of each of these pramANas is explained with suitable examples.

It is also stated that among these the succeeding are inferior to the preceeding as per the sUtra:

श्रुतिलिङ्गवाक्यप्रकरणानां समवाये वा दौर्बल्यमर्थ विप्रकर्षात् ।

The nyAyAdhvadIpikA gives instances of earlier criterion prevailing over the later criterion in all these cases. This is the normal procedure. However, there are some exceptions to it:

श्रुत्यादीनां विरोधे पारदौर्बल्यं दर्शितम् । एतदपवादोऽपि तत्र तत्र दृश्यते ।

For instance, the shruti sruveNa avadyati conveys the aN^gatva of sruva to the avadAna of the puroDAsha etc., all havirdravyas, but it has sAmarthya for the avadAna of only dravyadravya. Hence it is considered as aN^ga of only aN^gadravyadravya. This is a case of the criterion of liN^ga prevailing over shruti. Similarly the shruti bhinne juhoti prescribes homa when the sacrificial vessel is broken. However, the scope of this shruti has to be restricted to darshapUrNamAsagatapAtra only by prakaraNa. This is an instance of prakaraNa prevailing over shruti. The nyAyAdhvadIpikA gives instances of such exceptions in respect of all 6 criterion.

(4) After discussing the 6 aN^gatvabodhaka - pramANas shruti, liN^ga, etc., their prAbalyadaurbalya and exceptions to these, the nyAyAdhavdIpikA proceeds to discuss the 6 krama - pramANas:

श्रुत्यर्थादिप्रमाणानां स्वरूपं विषयांस्तथा तेषां प्रबल्यदौर्बल्ये संक्षिप्यैव निरूप्यते ।

shruti, artha, pATHa, sthAna, mukhya and pravR^itti are the 6 criteria utilised to determine the krama i.e., order of the items to be observed in a sacrificial programme. The nyAyAdhvadIpikA explains these giving examples. We may notice 3 instances to have an idea of the method of presentation of these:

(i) श्रुतिक्रम – अध्वर्युः गृहपतिं दीक्षयित्वा ब्रह्माणं दीक्षयति तत उद्गअतअरं ततो होतारं ततः प्रतिप्रस्थातरम् ।

Here the order of dIxA (initiation) is stated by shruti. Hence, it has to be followed as per shruti.

(ii) अर्थक्रम – The word artha means purpose. The order based on the purpose served is arthakrama:

यवाग्वा अग्निहोत्रं जुहोति यवागूं पचति

Here, unless yavAgUpAka is made, the yavAgUhoma cannot be made. Hence, yavAgUpAka is made earlier to the homa, though it is stated later.

(iii) प्रवृत्तिक्रम – The order based on the first action. For instance, for saptadasha, vAjapeyapashu, upAkaraNa, niyojana etc., dharmas are prescribed. The order in which these are to be observed is not stated.

Hence, one can start with any item or the first pashu. This is pravR^itti. However, for other pashus he should follow the same order of observing dharmas as done for the first pashu. This pravR^ittikrama.

Instances for othr criteria of order are also explained in detail. The prAbalyadaurbalya f these is statedwith suitable instances.

(5) After discussing the guideline of krama, the nyAyAdhvadIpikA states an important point viz., the types of injunctions (vidhi) developed in adhyAyas 2 - 6:

(ii) द्वितीये उत्पत्तिविधिप्रमेयस्य कर्मभेदस्य

(iii) तृतीये विनियोगविधिप्रमेयस्य शेषशेषिभावस्य

(iv - v) चतुर्थपञ्चमयोः प्रयोगविधिप्रमेययोः प्रयुक्तिक्रमयोः

(vi) षष्ठे अधिकारविधिप्रमेयः फलसम्बन्धः निरूपितः ।

(6) (i) Married women (yajamAnapatnI) HAS adhikAra JOINTLY WITH yajaMAna.

(ii) In the satrayAga where all priest are yajamAnas, each gets the full phala of the yAga

(iii) There is no pratinidhi (substitution) for adhikAri, devatA and agni. There is pratinidhi only for the dravyas.

(iv) The sarvadaxiNA does not include father, etc..

(v) The rathakAra and nishhAdasthapati are eligible for the sacrifices prescribed for them.

(7) After presenting the themes of the first 6 adhyAyas (chapters), pUrvashhatka dealing with upadesha, the nyAyAdhvadIpikA proceeds to discuss atidesha stated in the 7th and 8th adhyAyas. In the 7th adhyAya, the instances of sAmAnyAtidesha and in the 8th adhyAya the instances of visheshhAtidesha are given. Some special points of these are particularly discussed. atidesha is based on vachana, etc.:

वचन नामधेय चोदनालिङ्ग भेदेन त्रिविधः ।

(8) In the 9th adhyAya Uha is discussed:

अतिदिष्टानां मन्त्रसामसंस्काराणां प्राकृतपदार्थकार्यापन्न वैकृतपदार्थान्तरसम्बन्धेन अन्यता भावस्वरूपः उहः नवमे चिन्तितः ।

(9) In the 10th adhyAya bAdha is discussed:

एवमातिदेशिकपदार्थगतरूपान्तरात्मकोहनिरूपणानन्तरं तन्निवृत्त्यात्मको बाधो दशमाध्याये निरूपितः ।

Normally, bAdha is worked out on 3 grounds viz., arthalopa, dvAralopa and pratyAmnAna. however, the nyAyAdhvadIpikA states several grounds such as:

श्रुत्या स्मृतिबाधः । प्रबलपदार्थेन दुर्बलक्रमबाधः परेण पूर्वस्य बाधः मुख्येन गौणस्य बाधः मन्त्रक्रमेण ब्राह्मण क्रमस्य बाधः and so on.

The 3 types of bAdha mentioned earlier are applicable only in respect of bAdha of prakR^iti items in vikR^iti. However, the concept of bAdha has a much wider application. Keeping this fact in view, the nyAyAdhavdIpikA has worked out the above types of bAdha.

(10) In the 11th adhyAya, tantra and avApa are discussed. tantra is of 3 types, viz., phalatantra, padArthatantra and anushhTHAna tantra:

(i) The darshapUrNamAsa consist of the Agneya, etc., yAgas. However, the svargarUpaphala is one for all of these. This is an example of phalatantra

(ii) desha, kAla and kartA prescribed for darshapUrNamAsa are common. Hence, this is an instance of padArthatantra.

(iii) At the jyotishhToma with reference to the pashu of the agnishhomIya, savanIya and anubandhya दीक्षासु यूपं छिनन्त्तीति विहितः यूपः अनुष्ठनतन्त्रम् ।

(11) AvApa is a separate observation of aN^ga for each item. This has to be done when when desha, kAla and kartA are different:

यत्र तु देशकालकर्तॄणां भेदः तत्र न तन्त्रम् ।

(i) राजसूये अनुमत्यादयः इष्टयः तत्र देशभेदः ।

(ii) बार्हस्पत्यं चरुं निर्वपति ब्राह्मणे गृहे ऐन्द्रमेकादशकपालं राजन्यस्य गृहे इति दर्शादित्रिककालभेदः ।

(iii) वरुणप्रघासे कर्तृभेदः ।

(12) In the 12th adhyAya prasaN^ga is discussed. An item that is observed for the sake of the one. Serving the other also is prasaN^ga:

अन्यार्थेनान्यस्य तत्प्रयुक्तिशक्तस्योपकरः

This prasaN^ga is of 3 types (i) अनुष्ठानप्रसङ्ग (ii) पदार्थप्रसङ्ग (iii) शास्त्रप्रसङ्ग:

(i) पश्वर्थप्रयाजाद्यनुष्ठानेन पशुपुरोडाशाद्युपकारः अनुष्ठानप्रसङ्गः ।

(ii) सौमिकया वेद्या सोमान्तर्गतेष्टिपशूनामुपकारः पदार्थप्रसङ्गः ।

(iii) यजनादिभिः ब्राह्मणो धनमार्जयेदिति द्रव्यार्जनशास्त्रेण ज्योतिष्टोमादिशास्त्रस्य त्रैवर्णिकनामार्तिज्यमाक्षेप्तुं प्रवृत्तस्य उपकारः शास्त्रप्रसङ्गः ।

The above brief summary of the nyAyAdhvadIpikA will reveal the following points:

(i) A brief summary of topics discussed in the 12 adhyAyas is given

(ii) Each topic is critically examined.

(iii) Exceptions are noted.

(iv) Apparent conflicts are resolved.

This manual though small gives deeper insigh into mImAMsA thought.

रक्षोनाथस्य वक्षोभुवि विपुलनखैर्वज्रकल्पैः कृतायां रक्तस्रोतःसरस्यां प्रतिफलितमिदं स्वं वपुर्वीक्षमाणः ।

स्मृत्वांशं भार्गवाख्यं रघुवरमपि तं रावणं तत्प्रसक्त्या चैद्यं रुष्टः प्रहृष्टः प्रदिशतु हृदि शं श्रीनृसिंहोऽनिशं नः ॥१॥