■ii^ Mr. Colehrooke on the Philosophy oftlie Hindus, 



cerning it ; 4, the answer (uttard) or demonstrated conclusion (siddhdnta) ; 

 5, the jDcrtinence or relevancy. 



The last>mentioned appertains to the whole arrangement as well as to its 

 subdivisions ; and commentators are occupied with showing the relation 

 and connexion of subjects treated in the several lectures and chapters, and 

 their right distribution and appropriate positions. 



The text of Jai mini's aphorisms does not ordinarily exhibit the whole of 

 the five members of an adhicarana. Frequently the subject, and the ques- 

 tion concerning it, are but hinted, or they are left to be surmised ; some- 

 times the disputable solution of it is unnoticed, and the right conclusion 

 alone is set forth. The rest is supplied by the scholiasts ; and they do not 

 always concur as to the most apposite examples, nor concerning the presumed 

 allusions of the text. 



Its introductory siitras propose the subject in this manner. " Now then 

 " the study of duty is to be commenced. Duty is a purpose which is 

 " inculcated by a command. Its reason must be inquired."* 



That is, according to the interpretation of commentators, ' Next, after 

 reading the vMa ; and therefore, for the sake of understanding it -, the duty 

 enjoined by it is to be investigated. Duty is a meaning deduced from 

 injunction: its ground must be sifted. A command is not implicitly received 

 for proof of duty.' 



The business of the Mimdnsd, then, being to investigate what is incum- 

 bent as a duty to be performed, the primary matter for inquiry is proof and 

 authority (pramdna). Tliis, accordingly, is the subject of the first lecture, 

 comprising four chapters, which treat of the following matters : 1st, precept 

 and its cogency ; 2, affirmation or narrative (ar^havddd), as well as prayer 

 and invocation (jnantra), their cogency as inculcating some duty ; 3, law 

 memorial (^mnriti), and usage {dchdra), their authoiuty as presimiption of 

 some cogent revelation ; 4, modifying ordinance and specific denomination, 

 distinguished from direct Or positive injunction. 



Proceeding with the subject as above proposed, the Mimdnsd declare 

 that perception or simple apprehension is no reason of duty, for it appre- 

 hends a present object only, whereas duty concerns the future.! Simple 



Jaim. 1. 1. 1—3. f Jaim. 1. 1. 4. 



