[Footnote 380: This is the Mímáṃsá rule for settling the relative value of the proofs that one thing is ancillary to another. 1. _Śruti_, "a definite text," as "let him offer with curds," where curds are clearly an ancillary part of the sacrifice. 2. _Liṅga_, "a sign," or "the sense of the words," as leading to an inference, as in the text "he divides by the ladle;" here we infer that the thing to be divided must be a liquid like ghee, since a ladle could not divide solid things like the baked flour cakes. 3. _Vákya_, "the being mentioned in one sentence," _i.e._, the context, as in the text "'(I cut) thee for food,' thus saying, he cuts the branch;" here the words "(I cut) thee for food" are ancillary to the action of cutting; or in the text, "I offer the welcome (oblation) to Agni," the words "the welcome (oblation) to Agni," as they form one sentence with the words "I offer," are ancillary to the act of offering. 4. _Prakaraṇa_, "the subject-matter viewed as a whole, with an interdependence of its parts," as in the _darśa-púrṇamása_ sacrifice, where the _prayája_ ceremonies, which have no special fruit mentioned, produce, as parts, a mystic influence (_apúrva_) which helps forward that influence of the whole by which the worshippers obtain heaven. Here the _prakaraṇa_ proves them to be ancillary. 5. _Sthána_ (or _krama_), "relative position" or "order," as the recital of the hymn _Śundhadhvam_, &c., "Be ye purified for the divine work," in connection with the mention of the _sánnáyya_ vessels, where this position proves that the hymn is ancillary to the action of sprinkling those vessels. 6. _Samákhyá_, "title;" thus the Yajur-veda is called the special book for the _adhvaryu_ priests; hence in any rite mentioned in it they are _prima facie_ to be considered as the priests employed. The order in the aphorism represents the relative weight to be attached to each; the first, _śruti_, being the most important; the last, _samákhyá_, the least. Cf. Jaimini's Sútras, iii. 3, 14; _Mímáṃsáparibháshá_, pp. 8, 9.] [Footnote 381: _I.e._, Yogi-Yájñavalkya, the author of the _Yájñavalkya-gítá_. See Hall, _Bibl. Index_, p. 14; Aufrecht, _Bodl. Catal._, p. 87 _b_.] [Footnote 382: _Karman_ seems here used for _kriyâ_, which properly belongs only to the body, as the soul is _drashṭṛi_.] [Footnote 383: _Scil. samádhi_, or the restraining the mind and senses to profound contemplation.] [Footnote 384: _Scil._ "forbearance, religious observance, postures, suppression of the breath, restraint, attention, contemplation, and meditation (_samádhi_)."] [Footnote 385: See Bhoja, Comm. iii. 3, _samyag ádhíyate mano yatra sa samádhiḥ_.] [Footnote 386: Thus, _e.g._, the antecedent non-existence and the destruction of the pot are found in the two halves in which the pot itself (the counter-entity to its own non-existence) resides by intimate relation (_samaváya-sambandha_).] [Footnote 387: I read _niroddhavyánám_ for _nirodhánám_.]