[256] The exact number is 915.
[257] This is to explain the last of the five members, the saṃgati.
[258] Cf. Aśvaláyana's Gṛihya Sútras, i. 19, 1.
[259] The anuváda, of course, implies a previous vidhi, which it thus repeats and supplements, and so carries with it an equal authority. The anuváda in the present case is the passage which mentions that the Veda is to be read, as it enforces the previous vidhi as to teaching.
[260] I read in p. 127, line 12, anava-gamyamánasya, and so the recension given in the Nyáya M. V. p. 14, na budhyamánasya.
[261] In the next two or three pages I have frequently borrowed from Dr. Muir's translation in his Sanskrit Texts, vol. iii. p. 88.
[262] The soul may be traced back through successive transmigrations, but you never get back to its beginning.
[263] Mádhava means that the author of this stanza, though unknown to many people, was not necessarily unknown to all, as his contemporaries, no doubt, knew who wrote it, and his descendants might perhaps still be aware of the fact. In this case, therefore, we have an instance of a composition of which some persons did not know the origin, but which, nevertheless, had a human author. The stanza in question is quoted in full in Böhtlingk's Indische Sprüche, No. 5598, from the MS. anthology called the Subháshitárṇava. For muktaka, see Sáh. Darp., § 558.
[264] The eternity of the Veda depends on this tenet of the Mímáṃsá that sound is eternal.
[265] Eternal things (as the atoms of earth, fire, water, and air, minds, time, space, ether, and soul) have viśesha, not sámánya or genus, and they are all imperceptible to the senses. Genera are themselves eternal (though the individuals in which they reside are not), but they have not themselves genus. Both these arguments belong rather to the Nyáya-vaiśeshika school than to the Nyáya.