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The style of Sripati is usually simple though on occasions, on account of the involved sentences employed, it is rendered somewhat difficult. Evidently he was a teacher, accustomed to make lengthy discourses to his students. Striking examples of these involved sentences, indicating the habit of a guru, can be easily quoted. Thus, the opening sentence explaining IV. 4. 11 is one in point. The sentence with which the commentary on II. 4. 18 starts is even a better one. Other examples are to be found included in the comments under I. 4. 16, III. 3. 19 and III. 1. 20. Many more could be easily quoted. Another characteristic feature of Sripati's writing is the extensive use he makes of maxims (nyayas), a long list of which will be found arranged in the alphabetical order at the end of this volume. Of the sixty-nine found there, I have been able to trace only five in Sankara's Bhashya. These are the Arundhati nyayah (I. 1. 8 and I. 1. 12); Andhaparampara nyayah (II. 2. 30 and II. 2. 37); Chchatri nyayah (III. 3. 34); Bijamkura nyayah (II. 1. 36 and III. 3. 9); and Arthisamaratho vidvanadhikriyate (I. 3. 25). Against the sixty-nine nyayas used by Sripati, Sankara is found to use only about twenty-five. Ramanuja quotes the Sakhachandra nyaya (I. 1. 13) and the Nishadhashtapati nyaya (I. 3. 14). Anandatirtha finds no occasion for the use of any nyaya. His method of quoting apposite texts from Srutis and Smritis, under each Sutra, perhaps,

did not necessitate the seeking of the aid of popular nyayas. Of nyayas and the limitations within which they could be used, Manu says : - adharmikam tribhinyayai nigrhniyatprayatnatah, Adharmikam tribhirnyayair nigruhniyat prayatnatah, Don't try suddenly to provide a rule of action, when you aim at an adharma (Manu, 8. 310). A nyaya thus should not be used to help in the formulation of an adharma plan of action. It has its place where there is uncertainty, as there is need for reason there. As the nyaya goes, Sandigdhe nyayah pravartite iti nyayah, a nyaya quoted by Sripati. 89 A few of these nyayas quoted by Sripati may be noted here: Agnindrasala nyaya, Ayaskuntasuchi nyaya, Andhasandhya nyaya, Arthisamartho vidvanadhikriyate iti nyaya, Gobalivarda nyaya, Chchaga pasu nyaya, Nadisamudra nyaya, Nishadhashta pati nyaya, Bijamkura pujua, Bhrama rakita nyaya, Ratrisatra nyaya, Sakhachandra nyaya, Saudhasau pana nyaya, Samaksha pravaha nyaya, etc. What Sripati quotes as the saudha saupana nyaya appears elsewhere with the name of Sopanarohana nyaya (see Bhamati, I. 3. 8). Of these several nyayas found in Sripati's Bhashya, the Nishadhashtapati nyaya is quoted thrice; the Sthularundhati nyaya, 12 times; the Bhramarakita nyaya, 18 times; the Ayaskantasuchi nyaya, 5 times; and the Loharasadi nyaya and the Nadisamudra nyaya, each four times. Chchatri nyaya (III. 3. 34), Jalasarkara nyaya (IV.2.13), Sandehe vakyaseshat (III. 3. 7), Gunopasamhara nyaya (II. 3. 7) and Patasankocha vikasa nyaya (II. 3. 11) are other nyayas quoted by Sripati that may be referred to hure. The utility of some of these nyayas in the field of Hindu law has been referred to by Prof. Berriedale A. Keith (see Karma-Mimamsa, 97-107). Among those referred to by legal text-writers is the Nishadhashtapati 80 This nyaya is found in Jnanottama's comment on Naishkarmyasiddhi. IV. 3. Akin to it is the nyaya sandigdham saprayojanam cha vichara marhati, Ibid., I. 29.

nyaya for validating adoption by a Sudra (see ibid., p. 103). The object of quoting, in this extensive fashion, these well-known maxims is to prove the position taken up by him. They are apposite to a degree where they are applied to and the appeal made to them seems thus well justified. Sripati's criticism of opposing views is usually direct and delivered with great effect, the reasons being stated in categorical form, appropriate texts being quoted for the positions taken. The question and answer is not seen, though the use of the formal terminology of objection and answer, such as nanu, na, etc., is quite frequent. Neither the point criticised nor the point made out is, however, ever in doubt. The dialectical skill displayed is undoubted, while the extensive range of studies of the author is manifest on almost every page of his writing. His knowledge of Saiva literature seems to have been intimate. A part of his methodology in dealing with an adversary's view is to closely analyse it and set down its constituent parts under specific heads and deal with them successively in succinct fashion. Good examples of this method are to be found in the comments under I. 1. 4, I. 1. 5, I. 4. 22, II. 4. 16, III. 3. 63, where each point is disposed of under the heads of na adyah, na dvitiyah, na tritiyah, etc. This mode of treating analytically the point at issue is reminiscent of Jayatirtha (circa 1350 A.D.) who uses it very effectively indeed in his Nyayasudha. Anticipating objections that might possibly be advanced against a view propounded and meeting them in advance is also a fairly common characteristic of the author. This is usually done by the use of words or phrases like kathamithya-sankayam; kutah (see III. 3. 19; III. 3. 20; III. 3. 23; III. 1. 11), kimbhavati (IV. 4. 17), etc. His frequent use of the following words and phrases seems to indicate an unusual fondness for them :-durnivarah ; anivaryam; vidvat ramaniyam; tadeva ramaniyam; dattanjali prasangah; ghantaghosha; avicharita ramaniyam; sunyavada samrajya prasangah; radhdhantah; etc. (I. 2. 1; I. 1. 5; I. 1. 4%;

I. 1. 2; I. 2. 19; I. 3. 8; I. 3. 25; I. 3. 38; I. 3. 43; I. 4. 1; I. 4. 28; II. 1. 4; II. 1. 8; II. 1. 9; II. 2. 37%; II. 2. 40; II. 2. 42; II. 2. 44; II. 3. 16; II. 3. 28; II. 3. 34; II. 3. 44; II. 3. 50). In his style, in the nature of authorities quoted by him, and in the purposes aimed at by him, Sripati differs from his chief predecessors-Sankara, Ramanuja and Anandatirtha.