FOOTNOTES:
[247] Mádhava here calls it the práchí Mímáṃsá.
[248] Cf. J. Nyáyamálávist, pp. 5-9.
[249] Thus it is said that he who desires to be a family priest should offer a black-necked animal to Agni, a parti-coloured one to Soma, and a black-necked one to Agni. Should this be a case for tantra or not? By tantra one offering to Agni would do for both; but as the offering to Soma comes between, they cannot be united, and thus it must be a case of ávápa, i.e., offering the two separately (J. Nyáyamálá, xi. 1, 13).
[250] In p. 123, line 4, I read vilakshaṇa-dṛishṭaphala.
[251] In the former case it would be a vidhi, in the latter a niyama. Cf. the lines vidhir atyantam aprápto niyamaḥ pákshike sati, tatra chányatra cha práptau parisaṃkhyá vidhíyate.
[252] The Mímáṃsá holds that the potential and similar affixes, which constitute a vidhi, have a twofold power; by the one they express an active volition of the agent, corresponding to the root-meaning (artha-bhávaná); by the other an enforcing power in the word (śabda-bhávaná). Thus in svargakámo yajeta, the eta implies "let him produce heaven by means of certain acts which together make up a sacrifice possessing a certain mystic influence;" next it implies an enforcing power residing in itself (as it is the word of the self-existent Veda and not of God) which sets the hearer upon this course of action.
[253] These four "fruits of action" are obscure, and I do not remember to have seen them alluded to elsewhere. I was told in India that they were a thing's coming into being, growing, declining, and perishing. If so, they are the second, third, fifth, and sixth of the six vikáras mentioned in Śaṅkara's Vajrasúchi, 2, i.e., asti, jáyate, vardhate, vipariṇamate, apakshíyate, naśyati. I do not see how there could be any reference to the four kinds of apúrva, sc. phala, samudáya, utpatti, and aṅga, described in Nyáya M. V. ii. 1, 2.
[254] The nigamas are the Vedic quotations in Yáska's nirukta.
[255] See Nyáya-málá-vistara, i. 4, 19.