Studies on the Applied Theory of Ends and Means in the Indian Exegetics

本研究的首席调查员通过与三名联合调查员的佐证，汇编了对《米玛萨苏德》第二卷和第三卷的分析。本研究的主要结果如下：1.吠陀祭祀的主要禁令发布了开始祭祀的命令，该命令被转移到构成祭祀的仪式细节的其他禁令中。作为这种转移的结果，在吠陀语体中形成了一个等级制度。2.定期祭祀是达到天堂的一种手段的观点与另一种观点是一致的，即祭祀是一种要履行的职责。即使一个人不想要天堂，他也一定要按照戒律来进行祭祀，这一戒律具有独立于另一条戒律“欲天之人应当祭祀”的权威。库马里拉将实际表现的方面与文本理解的方面进行了区分。他列举了五种仪式成分，即地点、时间、机会、结果和要净化的东西，这些都是一个人在自己的表演中“不能整合”的。根据他的说法，禁令，原则上，预设(u-dis)这些anupadeya之一，并命令(vi-dha)某物被整合(Upadeya)。4.确定两个仪式组成部分之间的文本等级被称为“分配”(Viniyoga)，这与“协助”(Upakara)形成对比，后者至少在理论上是在祭祀场所遵守的。援助的理论被归因于巴达里，一个古老的Mimamsaka人，他还断言，祭祀不会对确定牺牲者应该在哪里重生产生影响。

The head investigator of the present research compiled an analysis of the second and the third volume of the Mimamsasutra through the corroboration with three co-investigators. The main results of this study are as follows :1.The main injunction of a Vedic sacrifice issues an order to begin a sacrifice, and this order is transferred to other injunctions of the ritual details that constitute the sacrifice. As a result of this transference, a hierarchical system is formed within the Vedic corpus.2.The view that a periodical sacrifice is a means to attain heaven is compatible with another view that the sacrifice is a duty to be performed. Even if one does not desire heaven, one is bound to perform the sacrifice following the injunction "As long as one is alive, one should perform the sacrifice", which has the authority independent of another injunction "One who desires heaven should perform the sacrifice." This independence is proved on account of exegetic reasons.3.Kumarila distinguishes the aspect of actual performance from the aspect of textual comprehension. He enumerates five kinds of ritual components "not to be integrated" (anupadeya) into one's own performance, i.e., place, time, opportunity, result and the thing to be purified. According to him, the injunction, in principle, presupposes (ud-dis) one of these anupadeya and enjoins (vi-dha) something to be integrated (upadeya).4.To ascertain the textual hierarchy between two ritual components is called "assignment" (viniyoga), which is contrasted with "assistance" (upakara) that is, at least theoretically, observed in the sacrificial place. The theory of assistance is ascribed to Badari, an ancient Mimamsaka who also asserted that the sacrifice does not take effect on the determination of the place where the sacrificer is supposed to be re-born.