Nyayavali
Sanskrit Maxims and Proverbs

1.
andha pangu nyaya
The maxim of the blind and the lame.
A lame man sits on the shoulders of a blind man, the former guiding the latter.
This maxim is used to show the interdependence amongst men and the good that
might result from cooperation and union.

2.
andha darpana nyaya
The maxim of the blind man and his mirror.
It is used in case of persons who possess things which can be of no use to them.

3.
andha gaja nyaya
The maxim of the blind men and the elephant.
Certain blind men approached a tame and docile elephant in order to get an idea
of the creature. One felt his trunk, one his legs, one his tail, and so on. The
first man, who had felt the elephant's trunk, described him as a fat serpent; the
second man, who had felt the legs, as four pillars; the third man, the one who has
passed his hands on the tail only, as a piece of stout rope, tapering gradually and
having loose fibres at the end; and so on. They began to quarrel with one another
over the description of the elephant, each considering his own to be correct.
This maxim is used in cases where an imperfect, partial or one-sided view of a
thing is taken.

4.
andha cataka nyaya
The maxim of the blind man catching a sparrow.
This maxim is used where an unexpected and accidental happenings or
coincidences are ascribed to divine agency.

5.
adagdha dahana nyaya
The maxim of burning the burnt.
Fire doesn't burn a thoroughly burnt object.
This maxim is used in cases where a person attempts an impossible or a
fruitless task.

6.
aranya rodana nyaya
The maxim of crying in the wilderness.
This maxim is used in cases where a man seeks help and support from a quarter
from which they are not likely to come.

7.
andha parampara nyaya
The maxim of the blind following the blind.
It is used in those cases where people blindly, thoughtlessly, or rashly follow
others, not caring to see whether their doing so would not be a dangerous leap
in the dark.

8.
apanthanam tu gacchantam iti nyayah
The maxim of a person going wrong.
A person ought to abandon one going in the ways of wickedness even if one be
his dearest brother.

9.
andha go langula nyaya
The maxim of the blind man and the bull's tail.
This maxim is based on the following anecdote: Once upon a time a certain blind
man started from his native village, intending to go to a neighbouring big
city. He had not plodded on far, when he met a barber, fond of practical jokes.
The latter accosted the former and learnt from him, that he, the blind man, was
travelling to town, where, he thought, plenty of alms was to be had for the
mere asking. The barber, finding a sure victim of his jokes, told the blind man
that he would find him a guide. He thereupon took him to a field, where a
bullock was grazing, and let him catch his tail. He then said to him: "My
friend, here is a sure guide for you. Don't leave him whatever happens, and in
spite of all that wicked people might say to do you a mischief." The blind man
soon reached not the town, but the heart of a thorny bush!
This maxim is applied to cases where a man places his trust on an object not
worthy of trust.

10.
amurttamurtti nyaya
The maxim of the image form of the Formless.
As God is omnipresent, He may be worshiped in any object. The true devotee,
though believing God to be formless, in order to gratify the cravings of his
heart for an image, makes one in a pitha and worships Him in the image.
Ignorant men say that he is worshiping an external material object.
The maxim is applied to a man who makes a remark on a profound subject which he
doesn't understand in the least, thus displaying his utter ignorance.

11.
arddha jarati nyaya
The maxim of the two opposites staying in a single substance.
This maxim is applied in cases where the impossibility of two opposite
attributes combined in a single individual at the same time is to prove such as
youth and old age can not stay at the same time in a single man or woman.

12.
arddha vaisasa nyaya
The maxim of cutting up half an animal.
A man cuts off the head, the thorax, the wings and the lower limbs of a hen,
leaving the abdomen intact with the hope that she might lay the eggs that are
in her.
This maxim is used in cases where an absurd, ridiculous, foolish or
unreasonable act is done. (Same as 29.)

13.
abbhaksa nyaya
The maxim of living on water alone.
If it is said that Rama lives on water only, it is to be inferred that, having
water, He does not take any food or drink.
This maxim is used in those cases where by the use of particular attributes to
an object, its generic attributes are negatived.

14.
ante randa vivahas cedad aveva kuto na sa iti nyaya
The maxim of marrying a widow.
If a widow is to be married at all, why not before she becomes corrupt?
This maxim is used in those cases where an act is done after the proper time
for its performance is passed.

15.
asoka vanika nyaya
The maxim of the grove of Asoka trees.
Ravana kept Sita in the garden of Asoka trees, when he could keep her in any
other garden.
This maxim is used in those cases where a man finds several ways of doing a
thing, any one of them being as good as another, and the preference of any
particular one cannot be accounted for.

16.
asma lostra nyaya
The maxim of the stone and clod of earth.
A clod of earth may be considered to be hard as compared with cotton, but is
soft as compared with a stone. So a person may be considered to be very
important when compared with his inferiors, but sinks into insignificance when
compared with his betters.
This maxim is used to denote the relative importance of two things.

17.
asvatari garbha nyaya
The maxim of conception of a female mule.
It is said that a female mule never conceives, or if she is ever made to, she dies.
This maxim is used in connection with anything which has no existence.

18.
ahibhuk kaivarta nyaya
The maxim of Ahibhuk and the boatman.
A man named Ahibhuk, intending to cross a broad river, boarded a boat in which
there was a large number of persons. Now the man thought within himself, there
are so many persons in the boat that it would be no wonder if I lose myself and
be transferred and changed to one of them. In order to avert such a calamity,
Ahibhuk bound his foot with a piece of rope to keep a mark upon himself, and
then feeling easy in his mind, fell fast asleep. The boatman chanced to
overhear the man's loud soliloquy, and saw his queer manoeuvres; and soon
finding the man snoring stentorianly, he untied the rope from the man's feet
and fastened to his own. Ahibhuk on waking exclaimed, "Alas! I am changed to a
boatman!"
The maxim is used to show a man's idiocy.

19.
ahi nir-lvayini nyaya
The maxim of the cast off slough of a serpent.
The meaning of this maxim is: Just as a serpent, after it has cast off its
slough, does no longer regard the same as a part of itself, so a man, on
acquiring vidya or true knowledge, regards his self as distinct from his
body.

20.
ahi kundala nyaya
The maxim of the coils of a snake.
Just as the coils of a venomous serpent are natural to it so are the crooked
ways to a wicked man.
This maxim is used to denote the natural propensities and impulses of a man.

21.
andhaka varta ki nyaya
The maxim of the man clapping his hands and the sparrow.
It is unthinkable that a sparrow will perch on the hands of a person clapping.
This maxim is used to denote impossibility.

22.
aja krpaniya nyaya
The maxim of the goat and the naked sword.
A goat was scratching its neck at the sharp edge of a naked sword and cut it.
One should not meddle with dangerous things.

23.
agnya nayana nyaya
The maxim of asking to bring fire.
When a person is asked to bring some fire, it is implied that he is to bring it
in a pot or vessel.
This maxim is used in those cases where anything is not explicitly expressed,
but implied.

24.
anyad muktam anyad vantam iti nyaya
The maxim of eating one thing and vomiting something else.
This maxim is used in cases where the answer to a question does not touch the
question at all.

25.
andhasyai vandha lagnasya iti nyaya
The maxim of the association with the blind.
What shall it profit a man if he associates with men of little knowledge? A man
should always keep the company of persons superior to him in learning, wisdom,
and good qualities.

26.
arddha tyajati pandita iti nyaya
The maxim of saving one half.
When a man is likely to lose all, he ought to sacrifice one half in order to save
the other half.

27.
alpasya hetor bahuh atumicchann iti nyaya
The maxim of a person sacrificing much in order to gain a trifle.
What sacrifices does not a man make, what troubles does he not take to win
transient worldly gain? But he is a truly wise man, who seeks That, gives up
his all for That, on obtaining which he obtains everything.
Cf. "Penny-wise, pound-foolish."

28.
alabhe matta kasinya iti nyaya
The maxim of the passionate Kasini.
The passionate Kasini, failing to secure other means of satisfying her passion
was obliged to satisfy the same on an animal.
This maxim is used to denote the irresistible powers of lust and vile passions,
and the degradation caused by them.

29.
anda (or ardha) kukkutti nyaya
The maxim of the hen and the eggs (or the half-hen).
A hen used to lay one egg daily. Its owner thought that he would have all the
eggs that were in her at one time. Accordingly he ripped open the abdomen of
the hen with the result that might be imagined.
This maxim is used in cases where a person becomes a loser on account of
covetousness.

30.
asva bhrtya nyaya
The maxim of the horse and its owner.
A man asked an hostler who was attending to a horse, "Whose horse is this?"
The hostler replied, "His, whose servant I am."
The man again asked, "Whose servant are you, my good man?"
The hostler replied readily, "Why, his, whose horse this is!"
This maxim is applied to a person who argues in a circle, or gives evasive
answers.

31.
ajata putranamotkirtana nyaya
The maxim of christening the babe yet unborn.
This maxim is applied to superfluous, foolish, or useless acts of person.

32.
anteyamatih sa gatir iti nyaya
The maxim of: As thou thinkest in thy last moments, so shalt thou be. (Bhagavad
Gita 8.5-6)
King Bharata had a favourite antelope, who used to follow him wherever he went,
and whom the King loved very much. While on death-bed, the dying King's
thoughts were of his pet antelope. The King in his next birth was born as an
antelope.

33.
aparahna cchaya nyaya
The maxim of the shadow of the evening.
This maxim is applied in cases where prosperity or intimacy is on a continued wax.

34.
asaranam api bahunam iti nyaya
The maxim of many trifles.
A straw is an insignificant thing of little strength, but when it unites with
others to make a stout rope, it can bind and hold in check even a mad elephant.
Cf. "Union is strength." "Many a little makes a mickle."

35.
asneha dipana nyaya
The maxim of burning a lamp without oil.
This maxim is used in the following and like senses: A man spends more than he
earns; he builds a structure on a foundation which is weak; he looks more to
show than real worth; he cares for a transient effect instead of permanency, etc.

36.
akasa paricchitratva nyaya
The maxim of dividing and limiting the limitless and all-pervading akasha (sky, ether).
The infinite sky cannot be measured, divided, or limited.
This maxim is used in those cases where a person undertakes or attempts an
impossible task; or where one wants to illustrate the infinite, eternal and
all-pervasive character of a category, such as the self.

37.
akasa musti hanana nyaya
The maxim of striking the sky with fists.
This maxim is used to denote an impossible act.

38.
adavante ceti nyaya
The maxim of the beginning and the end.
If anything has a beginning, it must have an end; and if it has a beginning and
an end, it has a middle also.

39.
acararyatva nyaya
The maxim of the existence of the Arya society and good conduct.
It is on the practice and continuance of the Varna and Ashram Dharma, and
rules of good conduct, that the existence and prosperity of the Arya society depends.
This maxim is used in those cases where one thing depends upon another for its
very life.

40.
abhanaka nyaya
The maxim of believing in a rumour.
This maxim is used in cases where people believe in false rumours and are swayed
by the same.

41.
amravana nyaya
The maxim of the mango grove.
In a mango grove, there may be some other trees, but still people call it mango
grove.
This maxim is used to denote the forces of habit, or the effect of a company or
an association, good and bad.

42.
ayur ghrtam iti nyaya
The maxim of long life and ghee.
Ghee is the cause of long life; for if one regularly takes at meals a little
pure ghee every day, one is healthier for it, and lives to a ripe old age.
This maxim is used to denote the relation of cause and effect.

43.
asadha vate calati dvipendva iti nyaya
The maxim of the elephant and the wind blowing in the month of Ashara (July.)
When the wind blows in the month of Ashara (July) everything around an elephant
appears to him like the sea and so he becomes very exultant, but when the
summer sets in he becomes very dispirited and morose.
This maxim is used in discouraging one in any matter.

44.
iksu vikara nyaya
The maxim of the modifications of the sugar-cane.
The raw sugar-cane is first pressed and the juice extracted therefrom. The
liquid juice is then boiled, and made into solid gur, which is then refined
and turned into fine, white crystallised sugar.
This maxim is used to denote gradual progress.

45.
iksu rasa nyaya
The maxim of the juice of sugar-cane.
You cannot extract the juice out of sugar-cane without first crushing it. So in
order to obtain particular results in certain cases, you have to assume a
severe, stern, and unyielding attitude.

46.
isu vega ksaya nyaya
The maxim of the ceasing of the impulse of a discharged arrow.
Just as an arrow discharged from a bow flies on and on, till it pierces the
object aimed at, when it stops, so a worthy man toils day and night, and stops
not, unless and until he obtains his heart's desire, when he puts his tools
aside and joyfully takes rest.

47.
icchesya mana samabhivyahare iti nyaya
The maxim of the will to attain an end and the means.
If a man has an earnest and ardent desire to achieve anything, the means will
not be wanting.
Cf. "Where there is a will, there is a way."

48.
upasya mahila nyaya
The maxim of upasya (object of worship) and a woman.
As firm belief in one is essentially necessary for a worshiper to attain
success, so unflinching devotion to her husband is equally necessary for an
Aryan woman for the attainment of highest good in life.
This maxim is intended to teach firm faith in one.

49.
utravat damstroraga nyaya
The maxim of a fangless serpent.
As a serpent deprived of its fang is harmless, so also a wicked man, who has
lost his power, a robber, who has become weak and infirm, or a voluptuous
debauch in his old age can do no harm to any one.
The maxim teaches that the evil propensities lose their force with the decline
of physical strength.

50.
udaka nimajnana nyaya
The maxim of sinking into water.
It is very difficult to find out a thing that has sank into water.
The maxim is used to denote the difficulty to be experienced in attempting
a thing, which is not easy of performance.

51.
ustra kantaka bhaksana nyaya
The maxim of a camel and a thorny plant.
The camel likes much to eat the thorny leaves and bark of a certain plant
though it has to suffer much pain. It is used to denote that one would be
pleased to follow his own taste however inconvenient or undesirable it may in
reality be.

52.
upanaya trapanayandhamorvi karotihi dharminam iti nyaya
The maxim of a thing and its altered condition.
The maxim originates from the fact that a burning fuel when fully burnt down,
and fire is extinguished loses its true nature and is reduced to ashes, and is
used to signify that a thing ceases to be called as such when it is deprived
of its essential properties.

53.
upavasa dvaram hi kseti nyaya
The maxim of apad-dharma (rules of conduct in time of danger).
It is better to beg than to fast.

54.
ubhayatah pasa rajjur iti nyaya
The maxim of nets in both sides.
When there are nets on either side, one is sure to get entangled to whichever
direction he may move. It is used to denote the difficulty of situation of a
person when it is injurious for him either to do a thing or to leave it undone.

55.
ustra laguda nyaya
The maxim of a camel and a club.
The camel is beaten by the rod which it carries on its back. So a fool has to
suffer much as the consequence of his foolish conduct.

56.
usarat?pti nyaya
The maxim of sterility and rain.
The seeds sown in a barren land do not germinate though there may be a copious
rainfall. It is used to denote fruitlessness of efforts in a matter which it is
impossible to perform.

57.
rju margena siddhyata iti nyaya
The maxim of easy way of success.
It is not proper to take recourse to a difficult way for doing a thing when it
can be done easily.

58.
eka vrnta gata phala dvaya nyaya
The maxim of two fruits in one stem.
As two fruits sometimes grow in one stem, so the same word may sometimes be
used in two senses.

59.
eka sandhit sato 'param pracyavat iti nyaya
This logical formula is applicable to those cases where one part of argument
breaks down, while the other part holds good. At the same time a whole test of
logical inconsistencies crop up to make the situation untenable.

60.
ekatrani nirtah saran rathor 'nyatrapitat heti nyaya
Two similar lines of argument when applied to cases of similar character in
different circumstances tend to make for certainty in reasoning.

61.
ekadesa vikrta manan yavad iti nyaya
The maxim of a thing remaining unchanged in form though it may be maimed in
part.
A horse continues to be a horse, and is not transformed into an ass, though its
tail may be cut off; or a man does not become a beast though he may lose one of
his fingers.
It is used to denote that external deformity is no indication of any change of
the true nature of a thing.

62.
ekakini pratijna hi nyaya
The maxim of promise alone.
Mere words of promise cannot secure success (action is essentially necessary).
It is used to denote that those who talk much are not men of action.

63.
eka 'siddhim pariharato dvitayapaghata iti nyaya
The maxim of one failure bringing other failures in its train.
In going to remedy one failure, another thing requiring attention is neglected,
and that, too, therefore, ultimately proves to be a failure.

64.
ekavakyatapannanam iti nyaya
The maxim of being one in mouth and at heart.
It is used in cases where a man has one thing at heart, and expresses quite a
different thing by words.

65.
eka samsandhi darsana nyaya
The maxim of association.
This maxim is used in cases where a thing reminds one of other things with
which it is associated or with which it has some resemblance.

66.
aupadhikakasa bheda nyaya
The maxim of the surnames and the sky.
As the same atmosphere appears to be different, being circumscribed by
different things, so the same class of things becomes different according to
the difference of designations and surnames.
It is used to establish the difference among things.

67.
ksiram vihaya rocaka prastasya sauvira rucim anubhavatiti nyaya
The maxim of preferring a sour thing to milk.
There are patients who would not like to take milk, but would long for curd or
some preparation of it.
It is used to denote the vitiated taste of those that have gone astray or that
are addicted to evil practice.

68.
kantaka nyaya
The maxim of thorn.
To draw out a thorn from any part of the body, the help or use of another thorn
is necessary. So wicked means may be adopted for putting down a wicked man.

69.
kantha camikara nyaya
The maxim of the neck and the necklace.
One day a lady was anxiously engaged in search for her necklace, though in fact
she had it then round her neck. When she enquired of another person about it,
she was asked only to feel her neck.
It is used to denote the useless attempt of a person to obtain a thing from
somewhere else though in fact he is in possession of it, only he is not aware of it.

70.
kantha bharana nyaya
This sort of reasoning is also held to be logical like the above, but it is still not
free from error.

71.
kanya vikrayi dvija nyaya
The maxim of a Brahmana who accepted money to give his daughter in marriage.
It is sinful on the part of a Brahmana, a Kshatriya or a Vaisya to accept money
as a consideration for giving away his daughter in marriage.

72.
karastha bilva nyaya
The maxim of a bilva fruit on the palm of hand.
As a bilva fruit may be fully well known on minute examination when it is
placed on the hand, so it is possible for man to acquire a thorough knowledge
of this world as he is always in direct contact with it.

73.
kari brinhita nyaya
The maxim of kari-brinhita (the elephant and its particular sound).
As the word brinhita is ordinarily taken to mean the sound of an elephant,
although the word properly means the sound of all animals, so a word though from
its derivation may be applied in various senses, is by usage restricted to any
particular sense.

74.
kamsya bhoji nyaya
The maxim of one eating on a bell-metal plate.
A disciple promised never to take his meal from a bell-metal plate. But his
guru was resolved to break that promise, and so he began to use bell-metal
plates at the dinner time. As it was binding on the part of the disciple to eat
the remainder of the food left by the guru, he could not but break his promise.
It is used to denote that in cases of mutual relations preference must be given
to him who is higher in position.

75.
kapho niguda nyaya
The maxim of the elbow and molasses.
It is impossible for one to lick out the molasses which is stuck on his elbow.
It is used in cases where one is called upon to perform an impossible task.

76.
kaka taliya nyaya
The maxim of a crow and the palm fruit.
It takes its origin from the unexpected and sudden fall of a palm fruit upon
the head of a crow (so as to kill it) at the very moment of its sitting on a
branch of that tree.
It is used to denote an unexpected and accidental occurrence, whether
welcome or otherwise.

77.
kaka dadhi ghataka nyaya
The maxim of a crow and a vessel of curd.
It has thus come in use: A vessel containing coagulated milk is placed by a
man in charge of another with a request to protect it carefully from the crow.
Here though the man mentions only crow, he means that it should be properly
taken care of so that it might not be spoiled by any animal whatever.
It is used to denote that the intention of the speaker is to be marked and given
effect to, though his words may not clearly express it.

78.
kakaksi golaka nyaya
The maxim of the crow's eye ball.
It originates from the supposition that the crow has but one eye, and that it
can move it, as occasion requires, from the socket on one side into that of the
other.
This maxim is applied to a word or phrase which though used only once in a
sentence, may, if occasion requires, serve two purposes.

79.
kaka danta pariksa nyaya
The maxim of searching after a crow's teeth.
It is used to denote any useless, unprofitable, or impossible task.

80.
kamana gocaratvena sabda bodha eva sabda sadhanat anvaya iti nyaya
The maxim of sound with meaning is expressive of mental conditions or
states.
This reasoning is applicable only in cases when mental reservation is
practised.

81.
karana guna prakrama nyaya
The maxim of properties of cause and effect.
It is used to denote that the properties or qualities belonging to the cause
pass to the effect.

82.
kami pati sapatna nyaya
The maxim of the lewd husband corrupting his wife.
It is used to denote that husbands are responsible (oftentimes) for the
corrupted course of life led by their wives.

83.
karyena karana sampratyaya nyaya
The maxim of effect proving the existence and nature of the cause.
Cf. "A tree is known by the fruit it bears."

84.
karana nase karya nasa nyaya
The maxim of the destruction of the cause results in the destruction of the
effect.
The effect cannot exist if the cause giving rise to it ceases to exist.

85.
kim ajnanasya tuskaram iti nyaya
The maxim of nothing is impossible on the part of a fool.
A foolish and ignorant man is equal to any task.

86.
kita bhrnga nyaya
The maxim of a cockroach and a black-bee.
A cockroach was seized and carried away by a black-bee to its nest, kept there
in close confinement, and at last transformed into a black-bee as an effect of
its constant hearing of the buzzing of the bees and being occupied with their
thought.
The maxim denotes that mind acts powerfully upon the body.

87.
kukkuta dhvani nyaya
The maxim of crowing of a cock.
The crowing of cocks grows louder and louder by gradual steps. It is used to
denote the gradual course to be followed in the path of improvement, which is
brought about step by step and not by leaps and bounds.

88.
kumbhi dhanya nyaya
The maxim of an earthern jar full of paddy.
It is needless to give in charity to one who is in possession of a big vessel
full of paddy.
It is used to denote that charity is meant for the poor and needy and not for
those that have sufficient means of subsistence.
Cf. "To carry coal to Newcastle."

89.
kusida grahi brahmana nyaya
The maxim of an usurious Brahmana.
The Brahmana who lives by means of usury is a sinner, for, thereby he loses the
spiritual power which is the peculiar possession of a Brahmana.
It is used to denote that a man degrades himself by taking recourse to unworthy
or base profession.

90.
kusa kasava lambana nyaya
The maxim of catching a straw.
As a ship-wrecked person in making struggles for saving his life catches hold
of even a straw that he comes across (if he cannot get anything more solid)
though quite in vain, so a person in course of a debate, when he fails to gain
his point by a strong argument, takes recourse to a frivolous one, and thus
becomes only a butt of ridicule.

91.
kupa khanaka nyaya
The maxim of digging a well.
The object of the maxim is to denote that as in course of digging a well the
body of the worker becomes soiled with the dust, clay, etc., but these may be
washed off again with the water of that well, so the sins committed by one at
first may be removed by the merits of the virtuous acts done by him afterwards.

92.
kupa nyaya
The maxim of a well.
There is water in the well, but it cannot be obtained without the help of a jar
and a rope, so the shastras are store-houses of knowledge no doubt, but they
are inaccessible to those that are ignorant.

93.
kupa yantra ghati nyaya
The maxim of the buckets attached to the water-wheel.
It takes its origin from the fact that while some of the buckets filled with
water go up, some are emptied of their contents, while others go down quite
empty.
It is used to denote the various vicissitudes of worldly existence.

94.
kupa manduka nyaya
The maxim of a frog in a well.
The maxim is supposed to originate thus:  One day a frog went to a sea shore.
Proceeding onwards for a time it came at last to a well and accidentally fell into
it. There lived a frog in that well, on seeing the stranger it came up and held
the following conversation:
The second frog: "Where do you come from?"
First: "I came from the sea."
Second: "How big is a sea?"
First: "Very big."
Second: "As big as my thigh?"
First: "Bigger than that."
Second: "As big as my both the thighs together?"
First: "Bigger still.
Second: "Certainly not bigger than this well?"
First: "The sea is, my friend, much bigger than this well. It is a vast expanse of
water, and appears to have no limit."
Hearing this the frog in the well laughed at the other frog, and said that it was
a lie. There could not be anything bigger than this well.
It is used to denote that a man of limited ideas, having experience only of his
own neighbourhood cannot make himself believe that there can be anything
better than what he himself knows.

95.
kurmanga nyaya
The maxim of the movement of the limbs of a tortoise.
It originates from the fact that a tortoise projects its limbs, i.e., its
legs and neck, when it has to serve any purpose, and again it draws them in,
when that purpose is served, or any danger is apprehended.
It is used to denote that a sensible person will like a tortoise make an
exhibition of his power only when there is an opportunity or necessity for it.

96.
krtva cinta nyaya
The maxim of doing an act after due consideration.
A sensible man will think twice before he undertakes to do anything. But to do
something in hot haste and then to consider the propriety or otherwise about
it, is the sign of foolishness.

97.
kaimutika nyaya
The maxim of "how much more."
This maxim is applied to cases where it is unnecessary to do any labour, if the
object may be gained without any labour whatsoever.

98.
kosa pana nyaya
The maxim of drinking water.
It thus originates that a man guilty of theft or some such crime is given to
drink a quantity of water sanctified by means of mantra. If in the course of
a fortnight he gets no attack of any disease that would go to prove his
innocence, but if he becomes unwell any way, that would go to show that he is
guilty.
This maxim is used in the cases of ordeals.

99.
kaundinya nyaya
The maxim of Kaundinya.
This maxim has its origin in the following story. There was a Brahmana named
Kaundinya. On the occasion of a feast in which many Brahmanas were invited,
curdled milk was served cut to all except Kaundinya for whom ghol (a species
of that milk) was provided for.
It is used to denote "Exception proves the rule."

100.
kaunteya radheya nyaya
The maxim of Kaunteya Radheya.
It has its origin in the fact that Karna, a hero of the Mahabharata, was in
reality the son of Kunti, but as he was brought up from his infancy by a
carpenter-woman named Radha, he was ordinarily called Radheya.
This maxim is applied to the cases in which a fictitious appellation gets
currency in suppression of the real one.

101.
khalvata bilviya nyaya
The maxim of a bald-headed man and the bilva fruit.
It takes its origin from the story that one day at noon a bald-headed man,
tired of the excessive heat of the sun, took shelter under the shadow of
a bilva tree. Unfortunately for the man a ripe bilva fruit fell down and
struck him severely on the head.
It is used to denote that an unfortunate man is pursued by the evil fate
wherever he goes.

102.
khala maitri nyaya
The maxim of the friendship of a villain.
It has its origin in the fact that a villain is at first very profuse in the
profession of his friendship. But as time rolls on its intensity gradually
diminishes.
It is used to denote that the friendship of a mischievous villain is as
unreliable as a bound of sand.

103.
khale kapota nyaya
The maxim of the barn of corn and the pigeons.
As all kinds of pigeons, young and old, go flying into a barn and help
themselves to the corn therein to their hearts' content, so this maxim is used
to denote that all kinds of men repair to a great man's place to fulfil their
own respective ends.

104.
khadaka ghalaka nyaya
The maxim of the eater and the eatable.
It is used to denote that there can be no friendly relation between one that
eats and the thing that is eaten. If there be any such relation ever, it
invariably ends in misery and troubles.

105.
gaja ghamta nyaya
The maxim of an assemblage of elephant.
This maxim is used in describing any pageantry.

106.
gaja bhuktva kapittha nyaya
The maxim of a wood-apple eaten by an elephant.
It takes its origin from the fact that a wood-apple eaten by an elephant is
excreted apparently quite unchanged though in fact its contents have all been
digested and it has become quite empty.
It is used to denote the internal worthless state of a thing though externally
it looks all right.

107.
gadulika pravaha nyaya
The maxim of a continuous current.
This maxim takes its origin from the fact that in a flock of sheep, if one
accidentally slips into a well, the rest will also fall in that well.
It is used to denote the tendency of blindly following others without pausing
to think whether the course is right or wrong.

108.
ganapati nyaya
The maxim of Ganapati.
This maxim has its origin in the custom of worshiping Ganapati first on the
occasion of the worship of the gods and goddesses whoever they may be and is
used to denote the first place to be assigned or the highest respect to be shown
to a person who deserves it.

109.
gatanu gatiko loka iti nyaya
The maxim of a blind follower.
This maxim is used to signify the tendency of imitation prevailing in men. When
any fashion becomes current many would follow it without any judgement as to
its propriety or importance.

110.
gardabha roma ganana nyaya
The maxim of the fur of the asses.
The fur of the asses is unholy and so it is useless to shear these animals. It
is used to denote an unprofitable undertaking in which one may be engaged.

111.
gale paduka nyaya
The maxim of wearing shoes or sandals in the neck.
This maxim is used in reference to any absurd or preposterous thing.

112.
gagana romantha nyaya
The maxim of chewing the end in the air.
The maxim is used to denote impracticability of any absurd attempt like the
remaining suspended in the air of the froth from the mouth of a cow as it is
chewing the end.

113.
guda jihvika nyaya
The maxim of the molasses and the nimba (a kind of bitter fruit).
The maxim takes its origin from the fact that when it is necessary for a child
to use nimba fruit, he is at first given some molasses to taste and then he
can eat the nimba fruit.
It is used to denote when one feels reluctant to do a thing on account of its
seeming very difficult or which is uninteresting to him, he is first given some
easy and congenial task to prepare him gradually for the difficult task.

114.
gunopasamhara nyaya
The maxim of collecting or gathering virtues.
This maxim is used in overlooking the faults or defects and observing and
gathering merits in others.

115.
grharthamaropitasya dipasyeti nyaya
The maxim of the lamp placed over the threshold.
It takes its origin from a lamp hanging over the threshold of a house, which,
by its peculiar position, serves to light both the house and the path leading
to it.
It is used to denote something which serves a two-fold purpose at the same
time.

116.
go vali varda nyaya
The maxim of a bull-cow.
The origin of the maxim lies in this that the word cow strictly signifies both
a male cow and a female cow; but ordinarily it is used in the sense of a female
cow; and a different word "bull" is used to mean a male cow.
It is used to denote that the ordinary acceptance of a word is not always what
it strictly or derivatively signifies.

117.
go ksiram sva dantair dhrtam iti nyaya
The maxim of the cow-milk being touched by a dog's teeth.
It takes its origin from the cow-milk; a pure thing, getting polluted by the touch
of a dog's teeth.
It is used to denote that a good and holy thing becomes corrupted and unholy
by coming in contact with something that is bad and impure.

118.
go mahisyadi nyaya
The maxim of the cow, buffalo, etc.
The maxim has its origin in the fact that cows as well as buffalos give milk but
there is a vast difference in the quality of these two kinds of milk.
It is used to denote that the individual objects falling under one general class
are not alike in every respect but have many peculiarities special only to them.

119.
praharasi bhedana nyaya
The maxim of the planets and their movement in the zodiac.
As the movements of the planets and the zodiac are not easily comprehensible
this maxim is applicable to the circumstances in which eyes fall prey to the
illusions of sight.

120.
ghatta kuti prabhata nyaya
The maxim of the octroi house in the morning.
The maxim has its origins in the story that one night a passenger with a view
to avoid payment of octroi duty proceeded to his destination by a different
way. But he walked throughout the whole night, and to his great surprise found
himself just before the octroi house when it was morning.
It is used to denote that there is no avoiding the payment of the dues. They
must be satisfied sooner or later.

121.
ghata pradipa nyaya
The maxim of a lamp in a jar.
The maxim takes its origin from the fact that if a lamp is placed in a jar, it will light
only the inside of the jar and nothing else. It is used to denote that a bright
intelligence, if confined to a private place, can be of no use to others.

122.
ghunaksara nyaya
The maxim of letters bored by an insect in wood.
It takes its origin from the unexpected and chance resemblance of an incision
in wood, or in the leaf of a book, made by an insect to the form of some letter.
It is used to denote any fortuitous or chance occurrence.

123.
cakra mana nyaya
The maxim of a wheel in motion.
It takes its origin from the fact that a wheel will continue to be in motion,
so long as the force which imparted motion to it remains unspent.
It is used to denote that all kinds of movement, whether social, religious, or
political, remain in active state, so long as the prime movers can keep up
their energy.

124.
catur vedavin nyaya
The maxim of one well versed in all the four Vedas.
It takes its origin from the story that an ignorant and unlettered man heard
that the possession of the knowledge of the four Vedas has the effect of
procuring wealth. Hearing this he went on proclaiming himself fully conversant
with the Vedas. But unhappily for him he got no gold, on the other hand he
became a laughing stock of all wherever he went.
It is used to denote that by false representation no one can gain any honour,
rather thereby he lowers himself in the estimation of others.

125.
campaka pata vasya nyaya
The maxim of the champaka flower in the cloth.
The champaka flower leaves its fragrance in the piece of cloth in which it is
kept, even after the flower is taken away.
The maxim is used to denote that the virtues of a man continue to exercise
their genial influence upon others even after the man has departed from this
world.

126.
candra candrika nyaya
The maxim of the moon and her lustre.
The maxim originates from the inseparable connection between the moon and her
pleasing lustre, and is used to denote that where there is cause there is effect.

127.
candala brahmana nyaya
The maxim of a Brahmana and a chandala (a man of the lowest and most despised
class.)
A Brahmana by his wicked conduct becomes as low and despicable as a Chandala,
but he is not thereby changed into a Chandala provided the blood and the seed
of which he was born were pure.
This maxim is used to denote that unworthy use may bring a thing into disrepute,
but will never change its nature.

128.
citra pata nyaya
The maxim of a painting.
It originates from the fact that the value of a picture consists only in pleasing the
eyes, and is used to denote the worthlessness of a person who possesses only
personal elegance and no other merits.

129.
citramrta nyaya
The maxim of the word nectar.
It takes its origin from the impossibility on the part of one of satisfying his
desire for nectar merely by writing or reading the word (nectar), and is used
to denote that it would be useless to try to get a thing from a quarter from
which it can never be expected.

130.
citrangana nyaya
This maxim shows that an unreal thing can never stand for a real one however
great efforts may be made to make it perfect.

131.
citralana nyaya
The maxim of the picture of a post.
No elephant can be fastened to a post drawn in a picture.
The maxim is used to denote the worthlessness of a thing that is good only for
representation and for nothing else.

132.
cintamanim parityajya kacamani grahana nyaya
The maxim of accepting glass in preference to chintamani (a kind of precious
jewel.)
The maxim is used to denote that as it is foolish to prefer glass to chintamani
which is very precious, so it is likewise an act of foolishness on the part of
a man to consider an object valuable only due to its outward charm.
Cf. "All is not gold that glitters."

133.
caura para dhan mandavya nigraha nyaya
The maxim of Rishi Mandavya being punished for theft.
The maxim takes its origin from the story that one day a thief committed theft
in a Raja's house and being pursued by the police ran away leaving the goods
where Mandavya Rishi was engaged in devotion. The police came up there,
arrested the Rishi and took him to court. The Rishi was punished for theft.
It is used to denote that sometimes honest and innocent men have to suffer the
consequences of the wicked conduct of villainous men.

134.
chatri nyaya
The maxim of the persons with umbrella.
The maxim originates from a number of persons walking along a road with their
umbrellas spread overhead. There may be a master and his retinues in that
number, but to an onlooker they are all known by the same designation viz.,
the persons with umbrellas.
It is used to denote that things are not always what they seem.

135.
jala tumbika nyaya
The maxim of a gourd on the water.
It takes its origin from the fact of the gourd not sinking down when thrown
into water.
It denotes that a light-minded person cannot dive deep into a matter he may be
called upon to be engaged in.

136.
jala manthana nyaya
The maxim of churning water.
It takes its origin from the fact that to churn water would be productive of no
good whatsoever, and is used to denote the fruitlessness of spending labour on
a thing from which no good can result.

137.
jala kata renu nyaya
The maxim of the muddy water.
The muddy water becomes clear and fit for drinking purposes when a fruit called
nirmali is dipped into it. So the maxim is used to denote that a bad man becomes
good and honest in the company of a good and honest man.
Cf. "Company makes a man."

138.
jala mrnala nyaya
The maxim of the lotus stalk.
It takes its origin from the growth of the stalk of a lotus with the increase of water
in a tank during the rains. Again when the dry season comes and the surface of
the water begins to sink, the stalk of the lotus gets dry but it does not die away.
Similarly when a great man or nation by the freaks of fortune is reduced to
miserable condition he does not lose thereby his usual nobleness of mind.

139.
jalanayana nyaya
The maxim of "bring water."
It takes its origin from the fact that when a man is asked to bring water he will get
also the vessel containing water.
It is used to denote that an unimportant thing acquires importance when connected
with an important thing.

140.
jalauka nyaya
The maxim of a leech.
It takes its origin from the fact that a leech will suck blood from the breast of a woman
and not milk, just as a fly would sit on any elegant part of the body where there is
a sore.
It denotes that a depraved man will mind not the virtues but the faults in others.

141.
jala usnya nyaya
The maxim of the hot water.
It takes its origin from the fact that water is naturally cold, but when heat is applied its
nature is changed and it becomes hot.
It is used to denote that the nature of a person becomes altered by coming in contact
with a person of different character.

142.
jati pitr nyaya
The maxim of Varnashrama system and Pitris.
The Pitris are a class of celestial beings: the nation that does not believe
the blessing and care of these beings is sure to be extinct one day. According
to the Hindu scriptures the followers of Varnashrama order receive such care
and blessings and can therefore never die.
This maxim is used to show the indispensibleness of something.

143.
jamatrarthakasasya supasyatithy upakara katvam iti nyaya
The maxim of the son-in-law and the dish prepared for him.
The dahl prepared for the son-in-law will come to the use of other guests that
sit to dine with him.
It is used to denote that a thing though primarily intended for one may come to
the benefit of many others.

144.
jnanader niskarsavat utkarsipyangikarya iti nyaya
The maxim of the lowest and the highest degree of knowledge.
The trees and plants possess the least amount of knowledge, on the other hand,
God has it to the fullest amount.
It is used to denote that everything in this world has two extremities.

145.
jnani vimana nyaya
The maxim of the wise and the air-ship.
It takes its origin from the fact that a man walking on the field can mark
distinctly the height of a hill, the depth of a cave and the level surface of a
plateau, but when he soars high up by means of an air-ship, these differences
are not distinguishable to him; everything below then appears to him to be of
even surface.
It is used to denote that the consideration of the distinction of high and low,
great and small, good and bad, etc., acts in a man so long as he is at the
lowest step of the ladder of wisdom or knowledge, but when he reaches the
highest step, all the religious and sectarian differences vanish away. To him
then everything appears to be of equal importance.

146.
jyotir nyaya
The maxim of light.
It arises from everything becoming visible when it is day.
It is used to denote that ignorance is darkness and knowledge is light.

147.
tittibha nyaya
The maxim of the bird tittibha.
The maxim originates from the story that a bird called tittibha lived on the
beach of a sea. One day the beach was washed away by a huge wave of the sea.
The eggs which the bird lay in the nest were also washed away in consequence.
Engaged at this the bird resolved to ladle off the sea and began to throw away
the water with its beak and also with its wings, which it once dipped into the
sea and then came up and shook them. Struck with wonder at the firm
determination of the bird the sea returned its eggs.
It is used to denote that all sorts of difficulties, however unsurmountable they
may seem to be, melt away before firm determination.
Cf. "Labour surmounts every difficulty."

148.
tandula bhaksana nyaya
The maxim of eating rice.
The maxim takes its origin from a particular kind of ordeal taken recourse to,
for ascertaining the guilt of a man. Some quantity of white Satti rice is to be
kept in an earthen pot containing water while it is day. The pot is to be
allowed to remain in this state throughout the whole night. In the morning the
accused is to be made to eat rice first and then to disgorge it on the leaf of
a peepal tree. If the beard of the man becomes red, and there be a splitting
pain in the throat, and also a shivering comes upon the whole frame, then the
guilt of the man is proved.

149.
tat kratu nyaya
The maxim of "The Sacrifice."
This maxim is used to denote that one is sure to gain the object which he
intently thinks upon at all times.

150.
tapa svadhyaya tyagi brahmana nyaya
The maxim of a Brahmana who has given up his sandhya prayer and study of the
Vedas.
The Brahmana who never says his prayer, and never reads the Vedas becomes
fallen thereby.
It is used to denote that the non-performance of the most essential duties of life
makes one quite degraded.

151.
tad agame hi trsyate
The maxim of the virtue which is acquired and not natural.
It takes its origin from the fact that the heated state of oil is due to the
action of the fire, therefore heat is not a property of the oil but of the
fire.
It is used to denote that it is meaningless to assume an important air in
consequence of the power derived from another. Such a man is a veritable
jackdaw in borrowed feather.

152.
tamah prakasa nyaya
The maxim of the darkness dispelled.
It takes its origin from the fact that darkness is chased away when it is
daylight.
It is used to denote that the darkness of ignorance is removed by the
acquisition of knowledge.

153.
tad vismarane bhekivad iti nyaya
The maxim of a she-frog and the forgotten promise
It originated from the following story: Once upon a time a Raja had a she-frog
(nagini?) under the condition that she would go away as soon as something
would be shown her. The Raja forgot the condition, and showed her water
one day. Thereupon the frog went away.
It is used to denote that a promise once made must be fulfilled irrespective of
the consideration of the position of the promise.

154.
tama uttipana nyaya
The maxim of lighting darkness.
It is foolishness to go out in search of darkness with a lamp in hand, for
darkness is nothing but absence of light.
It is used to express foolishness on the part of one to go to perform a thing
by employing a means which is unsuitable for the purpose.

155.
tala sarpa nyaya
The maxim of the palm tree and a serpent.
A serpent dies if it climbs upon a palm tree.
This maxim is used to denote foolishness of the doer.

156.
tantu pata nyaya
The maxim of thread and cloth.
It takes its origin from the opinion held by philosophers that the effect exists
for a moment even when the cause is destroyed. Thread is the cause and
cloth is the effect. The cloth exists momentarily even when the thread is
destroyed.

157.
tapta parasu grahana nyaya
The maxim of heated axe.
When an axe is greatly heated it cannot be held in hand, and so nothing can be
done with it.
The maxim is used to denote that the means employed for the performance of
a work must be such as may be easily used by the doer.

158.
tapta masa vidhi nyaya
The maxim of the heated gold.
It takes its origin from an ordeal in which the guilt of an accused is ascertained
by taking a small quantity of heated gold out from a kettle full of boiling oil.

159.
tavaham asmi nyaya
The maxim of "I am yours."
This maxim is a proof of inward bhakti, and is employed in reference to the love
and reverence for husband, for guru and for God.

160.
tvam mam asi nyaya
The maxim of "Thou art mine."
This maxim indicating love and affection is used in connection with sons,
daughters, wife, etc.

161.
tiryag adhikarana nyaya
The maxim of the bird's nest.
The maxim takes its origin from the nests of birds being of no use to a man for
the purpose of living in and is used to denote that in order that a thing may
be serviceable, it must be employed in a way suited to its nature.

162.
tila tandula nyaya
The maxim of a sesamum seed and rice.
Rice is the food of the devas or Gods, and tila (sesamum seed) of the
ancestors (pitriloka). Both these being mixed together used in sacrifices.

163.
tulonnamana nyaya
The maxim of the balance.
It originates from the fact when one pan of the balances goes down the other
rises up. It is used to denote that improvement to be properly called so must
be all round, partial improvement is no improvement. This may be applied to the
education of boys and young men.

164.
tulyaya vyaya nyaya
The maxim of equal income and expenditure.
The person whose receipts and disbursements are equal is neither rich nor poor,
and is, on the whole, quite happy.
Cf. "Cut the coat according to cloth."

165.
tusya tu durjana nyaya
The maxim of "please the villain."
This maxim is used in the cases in which it is thought advisable to satisfy a
mischievous man.

166.
tusyatv iti nyaya
The maxim of "please others."
When the principle to be followed is to please others, then everything, whether
right or wrong, may be done.

167.
trna jalauka nyaya
The maxim of a caterpillar.
It takes its origin from the fact that a caterpillar does not leave the grass
on which it sits until it can get hold of another. It is used to denote that it
would be unwise on the part of a man to abandon the means he has in hand till
another is secured.
Cf. "A bird in hand is worth two in the bush."

168.
tyajya tusta tini nadi
The maxim of "the river making erosion on the banks."
It takes its origin from the advisability of leaving the banks of a river which
is constantly encroaching upon the banks. It is used to denote that it is
unwise to put with one that is dangerous in nature.

169.
danda cakra nyaya
The maxim of the potter's rod, wheel and knife.
The rod, wheel and knife of a potter are all the causes of an earthen jar.
It is used in cases in which a certain effect follows from several causes
together.

170.
dagdha pata nyaya
The maxim of the burnt cloth.
It takes its origin from the fact that a piece of cloth that is set on fire in
a place where there is no air would look as all right even after the fire is
extinguished, though in fact it has no substance in it.
It is used to denote a thing which is in reality quite worthless, though from
the outward appearance it seems to be all right.

171.
dagdha bija nyaya
The maxim of the burnt seed.
It takes its origin from the fact that the seeds that have been burnt would not
germinate if sown, and is used to denote that those souls would not have to
come back again into this life in whom karma accruing from ignorance has been
burnt down with the fire of knowledge.

172.
dagdhen dhana vahri nyaya
The maxim of "the burning fuel and the fire."
It takes its origin from the fire becoming extinguished when the fuel is
completely burnt down, and is used to denote that a man of ability never stops
to work till he has finished the task undertaken.

173.
dagdha rasana nyaya
The maxim of the burnt cord.
A cord, twisted in three folds, after being burnt, would appear quite
unchanged, though in fact it has then no substance in it. It is used to denote
an unlettered fool who looks outwardly as a perfectly good man though in fact
he has no worth whatever. (Same as 170.)

174.
danda sarpa marana nyaya
The maxim of the stick and the serpent.
The maxim originates from good care to be taken in beating a serpent with a
stick so that the serpent may be killed but at the same time the stick may not
be broken, and it is used to denote that a clever man should conduct himself in
such a way in performing a task that the object in view may be accomplished
without any injury either to himself or to anybody else.

175.
dandapupika nyaya
The maxim of the stick and cakes.
When a stick and cakes are tied together, and one says that the stick has been
pulled down, we are naturally led to expect that the cakes have also been
pulled down, the two being so closely connected together. So when one thing is
closely connected with another in a particular way, and we say something of the
one, it naturally follows that what is asserted of the one can, as a matter of
course, be asserted of the other.

176.
danta pariksa nyaya
The maxim of "examination of teeth."
By the examination of teeth, the nature of a man can be ascertained.

177.
dama vyala kara nyaya
The maxim of Dama, Vyala, Kara.
There was a rakshasa named Sambara; by means of enchantment he created three
rakshasas named Dama, Vyala, and Kara, who were so strong that they could reduce
the mountain Meru to dust by their blows; but as they were deprived of the
knowledge of truth they had to be born again after death as mosquitoes.
It is used to denote that knowledge is more powerful than physical strength (brain
over brawn).

178.
dana sunya ksatriya nyaya
The maxim of an uncharitable Kshatriya.
If a person of the Kshatriya caste has no inclination for practising charity, he
makes his position thereby very shameful and blameworthy, and moreover he
forfeits his claim to be called Kshatriya.

179.
devasura samgrama nyaya
The maxim of "struggle between the devas and asuras."
The maxim teaches that like the struggle between the devas and asuras
mentioned in the Puranas, a constant struggle is going on in the minds of men
between the virtuous and the vicious propensities.

180.
dahaka dahya nyaya
The maxim of the burner and the thing burnt.
The fire burning a piece of wood and reducing it to ashes would itself at last
be transformed into ashes.
It is used to denote that the harm done to another would recoil at last upon
the doer.

181.
durbalair apivadhyante purusah parthivasritaih
The maxim of the weak becoming powerful with the power of the King at his back.
The person in the employ of a king can lord over a most powerful man, though
personally he may be very weak.

182.
devadatta hantr hata nyaya
"The maxim of the killer of the Devadatta being killed."
The man who has killed another named, say, Devadatta, is killed again in his
turn by a third person.
It is used to denote that no man can be all-powerful. Everyone has his superior.

183.
devadatta putra nyaya
The maxim of "the son of Devadatta."
The maxim is used to denote that the principal object of the life of a son should
be to make the name and character of his father glorious and honourable.

184.
dehali dipa nyaya
The maxim of the lamp on the threshold.
It originates from the fact that a lamp placed over the threshold of a house
would have the effect of lighting the house as well as the approach leading to
the house.
It is used to denote something that serves two purposes at the same time.

185.
dehadha mukhatva nyaya
The maxim of "the mouth being at the lower part of the body."
This maxim is used to denote something quite impossible and absurd.

186.
dravida pranayama nyaya
The maxim of "lengthened pranayama" (regulation of breathing).
The maxim takes its origin from the attempt made to catch hold of the nose by
moving the hand round the head; and is used to denote the making a matter more
difficult than what it ordinarily is.

187.
dhararohana nyaya
The maxim of weighing on a balance.
In proof of a guilty or non-guilty, one who swears is placed upon a pan of a
balance reciting some mantras. If the person becomes heavier he is supposed to
be non-guilty, if equal or less he is considered as guilty.
This maxim is used in ascertaining guilty or non-guilty of persons.

188.
dharma vasantagama nyaya
The maxim of virtue and advent of the spring.
It takes its origin from the nature assuming a charming appearance with new
leaves and flowers when the spring sets in, and similarly the possession of
virtue bringing wealth and happiness in its train.
It is used to denote the importance of virtue.

189.
dharmi kalpana nyaya
The maxim of "property and the thing possessing it."
The name of a certain property signifies the thing which possesses that property.

190.
dharma kalpana nyaya
The maxim of "the thing and its property."
The name of the thing connotes the property or properties forming the essence
of that thing.

191.
dhanya palala nyaya
The maxim of "the paddy and the straw."
It originates from the fact that the paddy seed sown in a field from which
weeds have not been carefully rooted out will in the long run outgrow the
grass, and is used to denote that seed of wisdom and piety are sure to
germinate even if sown in a mind not properly cultivated and prepared.

192.
natangana nyaya
The maxim of "a hero and heroine."
It takes its origin from the conversation between a hero and a heroine on a
theatrical stage in course of which the hero asks the heroine whose wife she
is, and she says in reply that she is his wife, and is used to denote that the
theatrical relation is false, its usefulness being only to produce a temporary
and musing effect. Man's life is also a stage of theatre, and its connection with
others in various kinds of relationship is therefore nothing but an illusion.

193.
nastasva dagdha ratha nyaya
The maxim of "the destroyed carriage and horse."
It takes its origin from the story that one day two persons went out in their
own respective carriages. In the way their carriages accidentally caught fire.
The consequence was that the carriage of one and the horse of the other were
destroyed. At last by mutual agreement they got one carriage ready with what
remained of their carriages, and they returned home by that carriage. It is
used to denote that by united efforts we can make up our individual wants.
Cf. "Union is strength."

194.
nahi kankanasya darsanayadarsapekseti nyaya
The maxim of "a bracelet and a mirror."
It takes its origin from the fact that there is absolutely no necessity of
looking-glass for seeing the appearance of a bracelet worn on the wrist as it
is easily visible to the eye, and is used to denote that a medium is quite
unnecessary for doing a thing that can easily be performed directly by one's
own efforts.

195.
nahi aste 'nupapannam nameti nyaya
The maxim of "the thing seen requiring no proof."
A thing which has been seen by one with his own eyes requires no proof to
convince him of its existence, etc.
It is used to signify that the direct knowledge of a thing is superior to a
second hand one.

196.
nahi ninda ninditum pravartate iti nyaya
The maxim of blaming.
It signifies that blame is directed to a thing that deserves it but not to the
act of blaming.

197.
nahi vara vighataya kanyodvaha iti nyaya
The maxim of a bride's marriage being intended not for killing the
bridegroom.
A man gives his daughter in marriage not for bringing about the end of the
son-in-law but that they may live in happiness and comfort to a good old age.
It signifies that happiness and not sorrow is the end and aim of life of
everyone.

198.
nahi yatijna matrena arsa siddhir iti nyaya
The maxim of promise and the success in an attempt.
It signifies that mere words of mouth cannot secure success in anything,
earnest efforts are indispensably necessary for the purpose.

199.
nahi bhiksuko bhiksukam iti nyaya
The maxim of a poor man's begging, not of a beggar.
It takes its origin from the fact of a beggar's not asking alms of another
beggar. He would invariably go to one in affluence for the satisfaction of his
wants.
It is used to denote the tendency of human nature to seek help from the quarter
where it may be reasonably expected.

200.
nahi vivahanantaram vara pariksa kriyata iti nyaya
The maxim of examining a bridegroom after marriage.
It takes its origin from the uselessness of minutely observing a bridegroom
after the marriage is over. This should be done before.
It is used to denote that the consideration of propriety or otherwise of a
course should be carefully made before it is adopted. Afterthought in this
concern is of no use whatever.

201.
nahi sutiksnapy asidhara svayam evacchetum ahita vyapara bhavatiti nyaya
The maxim of a keen sword.
It takes its origin from the fact that a sword, however, keen it may be, would
not cut an object unless it is wielded by somebody.
It denotes that mere possession of a good thing produces no good, but there
must be someone properly qualified to make good use of it.

202.
nahi susiksitopi vatuh svas kama dhama re?dhum patuh
The maxim of a highly educated young man not being able to mount upon his own
shoulder.
It denotes that an impossible and impracticable thing cannot be affected by any
one however highly qualified he may be just as a young man though very learned
and wise cannot get upon his own shoulder when he is asked to do so.

203.
nagostra nyaya
The maxim of a serpent and a camel.
It takes its origin from a serpent which was killed for saving the life of a
camel that was attacked by that serpent; and is used to denote that doing of an
injury to another may be excused provided it be for effecting a very useful end.

204.
najnata visesana buddhir visesyam samkramat iti nyaya
The maxim of the Adjective and the Noun.
The sense of the adjective cannot be comprehended so long as the sense of the
noun it qualifies is realised. Or, the meaning of the adjective depends upon
that of the noun.
It denotes that knowledge of the principal part must first be acquired and then
subsidiary parts may be understood in their proper light.

205.
nanya trste smaraty anya iti nyaya
The maxim of the memory and a thing.
A thing to be borne in mind must be witnessed by one with his own eye and not
with eye of another person.

206.
narikela phalambu nyaya
The maxim of the coconut water.
It takes its origin from the difficulty of explaining how water could exist
inside a coconut fruit; and is used to denote that it is not in the power of
man to understand clearly the kind ways of providence.

207.
nimnaga pravaha nyaya
The maxim of the current of water.
It originates from the fact that the water of a stream always flows downwards;
and is used to denote that the thought of an ignorant person has a downward
tendency.

208.
nira ksira nyaya
The maxim of the milk mixed with water.
It takes its origin from the fact that when a goose is made to drink milk mixed
with water it will take only the milk and a leave the water behind; and is used
to denote that in judging of another a truly wise man will sift out his merits,
and would leave the defects in him out of consideration.

209.
nilendivara nyaya
The maxim of a blue lotus.
The maxim is applied in the cases of varieties just as a blue lotus is a very
rare thing.

210.
nrpa napita putra nyaya
The maxim of the King and barber's son.
It is used to denote a man's natural fondness for his own possession however
ugly or despicable it may be in the eyes of others. It takes its origin from a story
which states that a king on one occasion asked his barber to bring to him the
finest boy that he could find in his kingdom. The barber roamed for a long time
over every part of the realm, but could get no boy such as the king wanted. At
last wearied and disappointed he returned home, and being charmed with the
beauty of his own boy, who was in fact the personification of ugliness and
deformity, went to the king and presented the boy to him. The king was at first
very angry with the barber for having trifled with him, but on consideration
excused him, as he ascribed the barber's preference of his own ugly boy to the
dominant desire of human beings to consider their own possessions as
supremely good.

211.
nau navika nyaya
The maxim of the boat and the boatman.
It takes its origin from the fact that a boat cannot be steered without the help of
the boatman, and is used to denote that no act, great or small, can be performed
without the guidance of the principal head.

212.
panca kosavarana nyaya
The maxim of the five kosha or vestures (sheaths or cases) which successively
make the body.
It is used to denote that what apparently seems impossible may turn out
possible, just as the soul resides in the koshas that enshrine it, nevertheless
it is not attached to any of these vestures.

213.
panjara mukta paksi nyaya
The maxim of the bird out of the cage.
It is used to denote the flight of the soul when the trammel of the body is
loosened after the death, just as a bird in a cage flies away in the air if it
can get out of the cage anyhow.

214.
patantam anudhavato baddhopi gata iti nyaya
The maxim of the fowler and the birds.
It originates from the story of a fowler running after a bird that escaped from
his trap to find to his great sorrow on his return that the birds which were
caught before had also fled away meanwhile.
Cf. "A bird in hand is worth two in the bush."

215.
patimvara nyaya
The maxim of a girl making a selection of her husband.
In a choice-marriage in which choice of the husband is made by the bride
herself, the bride would elect a husband who is most deserving. It denotes the
tendency of human nature for what is best.

216.
padam apy adhikabhavad iti nyaya
The maxim of a part being preferable if not the whole.
If the whole of a thing be not available, one should be ready to be contented
with only a part.
Cf. "Something is better than nothing."

217.
parahna cchaya nyaya
The maxim of the afternoon shade.
The maxim denotes that the power and influence assumed at the fag-end of life
may be enjoyed only for a short time just as the shade of a tree in the afternoon
is very short-lived.

218.
parvatadhityaka nyaya
The maxim of a table-land.
The maxim takes its origin from the fact that a level tract of land at the top
of a mountain appears from a distance to be not very far off, but in fact it is
very difficult and troublesome to go there; and is used to denote those happy
prospects which from a distance look very fascinating, but their attainment
costs much pain and trouble.

219.
parvato patyaka nyaya
The maxim of a valley.
It denotes that going downward is very easy, just as going down hill to a valley
does not cost much trouble.

220.
parasu grahana nyaya
The maxim of raising the axe.
It is used in connexion with infliction of heavy punishment for a trifling
offence.

221.
parisada nyaya
The maxim of a member of a community.
If a member of a community dies, his work becomes divided among the rest so
that the work does not suffer, and is used to signify that a work for the
performance of which many hands are engaged does not suffer even if any one
among workers dies or leaves the work.

222.
pasanestika nyaya
The maxim of stone and brick.
It is used to signify something done with the united efforts of all kinds of
persons, great and small, just as a house is built with the help of stone –
a big thing, and brick – a small thing.

223.
pindam hitva karam ledhi
The maxim of licking the hand letting the morsel fall off.
It is used to signify a foolish attempt, just as it is foolishness to lick the
hand after letting fall the morsel.

224.
pista pesana nyaya
The maxim of grinding flour.
It is used to denote a superfluous or unprofitable exertion like the attempt of
a man to grind pounded flour.
Cf. It is of no use to go to do a thing which has already been done.

225.
putra lipsaya devam bhajantya bhartapi vinasta iti nyaya
The maxim of a prayer for a son and the loss of the husband.
It takes its origin form a story that a certain woman worshiped a god with a view
of being blessed with a son, unfortunately it so happened that she lost her
husband. It is used to denote the loss of the cause while the effect is earnestly
wished for. It is used to denote the absurdity of a wish or desire.

226.
pratusta laguda nyaya
The maxim of a big mace.
It takes its origin from the fact that ignorant fools, like beasts, are intractable,
and can be managed only by means of strong rods. It is used to denote that
stringent measures are required to be adopted for controlling those that are
easily unmanageable.

227.
pumscali sati nyaya
The maxim of the unchaste and the chaste.
It is used to signify the contradictory qualities, just as the characters of
the unchaste and the chaste women are opposed to each other.

228.
purvat para baliyastva nyaya
The maxim of the thing coming after being stronger in force than that going
before.
It is used when superiority or inferiority between two things is a point of
consideration.

229.
prakalpya capa vada visayam tata utsarga bhinivisate
The maxim of the general and the special.
The application of the general holds true everywhere except the cases coming
under the special, similarly the subordinate are to exercise their power in the
places that are not within the province of the superior.

230.
prakasasraya nyaya
The maxim of the light.
It is used to denote that ignorance or fear is removed from where there is
knowledge or wisdom, just as darkness is chased away from the place when
there is light.

231.
prakrti pratyaya rsayoh pratyayarsasya pradhanatvam iti nyaya
The maxim of the root and the suffix.
The meaning of a word or a root depends upon that of the suffix for completion
of sense. It is applied in cases in which the question of the superiority or
inferiority is to be decided.

232.
panka praksalana nyaya
The maxim of washing off the mud.
Just as it is more advisable for one to avoid getting into mud than to go into
it and then wash it off, so it is more advisable for one to avoid getting into
danger than to expose oneself to it and then to try to get out of it somehow or
other.
Cf. Prevention is better than cure.

233.
pratyakse kim anumanam
The maxim of inference.
This maxim is used to indicate that it is utterly useless to make an inference
about a thing or to call for any proof about it when it is visible or present
before the eye.

234.
prajasosaka raja nyaya
The maxim of a tyrant king.
It takes its origin from the fact that it is the duty of a worthy king to do
everything in his power to secure the comforts and happiness of his subjects.
It is used to indicate worthlessness of a king who seeks his own interest at
the cost of that of his subjects.

235.
pradhana malla nirvahana nyaya
The maxim of defeating the leader of the wrestlers.
It is applied in which one, having many adversaries to encounter, has to seek
out the chief and give him a crushing defeat, and then he has not to care for
others.

236.
prayojanam anuddisya mando 'pi na pravartate
The maxim of not doing a thing uncalled for.
It signifies that even an ignorant fool will not stir him about doing a thing
which he is not required to do.

237.
pat?arayamika nyaya
The maxim of a guard and a thief.
This maxim takes its origin from the story of a guard attached a rich man's
house waking up from sleep after the thief, who committed theft in the house,
made good his escape. It is used to indicate the vain alertness of one after
the opportunity for doing his duty has slipped away.

238.
prasada vasinyaya
The maxim of dweller in mansion.
Whoever occupies a mansion will be called a dweller in it, whether he lives in
the ground floor or in the upper flat. This maxim is used to signify the
ownership of a person over a thing whether he enjoys it exclusively or partially.

239.
pradipe pradipam prajvalya tamo nasaya
The maxim of a candle under a candle.
It takes origin from the attempt of chasing the darkness under a lamp by
lighting a second lamp which again has darkness underneath it, and again to
chase that darkness another lamp is lighted, and so on, and is used to indicate
that efforts made for effecting what is impracticable always prove to be fruitless.

240.
phalavat saha kara nyaya
The maxim of a mango tree with fruits on.
The maxim indicates the advisability of taking a shelter with a truly great man,
just as it is advisable to take shelter under a mango tree that supplies, quite
unasked, fruits and shadow to a weary way-farer.

241.
baka bandhana nyaya
The maxim of catching a heron.
The maxim takes its origin from the fact that a fowler derives no advantage by
catching a heron as it has very small flesh in its body and indicates the
impropriety of causing unnecessary harm to any one.

242.
badhira karna japa nyaya
The maxim of whispering to the deaf.
This maxim indicates a vain attempt of a man to do a useless thing like
whispering a word to one who is absolutely short of hearing.

243.
bahu cchidra ghata nyaya
The maxim of a pot having many holes.
This maxim denotes the unprofitableness of imparting instructions to one
destitute of capacities to retain them, just as a pot having holes cannot
contain the water poured into it.

244.
bahu vrka krsta mrga nyaya
The maxim of a deer being attacked by many wolves.
It denotes the certainty of defeat of a person, however strong he may be, when
attacked simultaneously on all sides by many enemies, as a deer attacked by
many wolves at the same time is sure to be killed by them.

245.
bahu rajaka pura nyaya
The maxim of a city of many kings.
It is used to denote the total mismanagement of an affair in which there are
all to lead and none to follow.

246.
bahunam anugraho nyaya
The maxim of favour received from many.
This maxim suggests the fortunate condition of a man when he is in receipt of
favour from his numerous friends and patrons.

247.
brahmana parivrajaka nyaya
The maxim of the Brahmana hermit.
It takes its origin from a Brahmana becoming a hermit, quite in accordance
with the rules of the Varnashrama dharma, and is used to denote something
which carries twofold senses at the same time.

248.
brahmaiva brahma danam iti nyaya
The maxim of giving away Brahman in charity.
It takes its origin from the Vedas being known as Brahman, and is used to
denote the superiority of free teaching over all other charitable acts.

249.
bila varti godha vibhajana nyaya
The maxim of the alligator in the hole.
It is used to denote the troubles of a difficult undertaking as the drawing of
an alligator out of its hole is always found to be very difficult task.

250.
bilva khalvata nyaya
The maxim of a bald-headed man under a bilva tree.
The maxim has its origin in the story of a bald-headed man having his skull
broken by the fall of bilva fruit as soon as he took shelter under the tree,
and is used to denote an accidental happening. (Same as 101.)

251.
bija vrksa nyaya
The maxim of seed and sprout.
It takes its origin from the relation of mutual causation which subsists
between seed and sprout, seed being the cause of sprout, which in its turn is
the cause of seed.
It is used in those cases in which two things stand to each other in the
relation of both cause and effect.

252.
brahmana sramana nyaya
The maxim of Brahmana-sramana.
See the maxim of the Brahmana hermit 247.

253.
vaisya?ttika raja nyaya
The maxim of a merchant-king.
The maxim takes its origin from the fact that buying and selling, etc. are the
functions of a merchant and are quite unsuitable, nay blameworthy, for a
king and is used to denote any unworthy undertaking.

254.
brahmana vasistha nyaya
The maxim of Brahmana Vasistha.
It takes its origin from the fact that as Vasistha was a Brahmana, the word
Brahmana suggests the idea of Vasistha too, yet Vasistha is specially named
only to add to his importance. It is used to denote the special importance of
a person over others of his class.

255.
brahmana grama nyaya
The maxim of the Brahmana village.
The fact of a village in which Brahmanas form the majority of dwellers, going
by the name of Brahmana village, has given rise to this maxim. It is used to
denote that a thing is known by the name of its predominating element.

256.
bhaksi te pi lasune na san?o vyadhih
The maxim of garlic and illness.
It takes its origin from one's eating garlic, an unholy and prohibited thing,
as a remedy of an illness, but unfortunately the illness is not thereby remedied;
and is used to denote the regrettable condition of one who does an unworthy act
to gain an end, though unhappily the end is not gained thereby.

257.
bharksu nyaya
The maxim of Bharkshu.
It takes its origin from a story that a certain king had a minister named
Bharkshu, whom he sent on an expedition against an enemy across the sea.
Bharkshu defeated the enemy and himself became the king of that country,
meanwhile a rumour was spread that Bharkshu was dead. Believing the rumour to
be true, the king appointed another person in place of Bharkshu, but to his
utter surprise Bharkshu made his appearance after a few days.
The maxim is used to indicate the impropriety of doing anything in hot haste
and without due circumspection.

258.
bhava 'dhanam akhyatam iti nyaya
The maxim of the import (of a thing).
It is used to signify the superiority of import or sense of a thing over
anything else that it has.

259.
bhamati nyaya
The maxim of fire.
This maxim takes its origin from the fact that fire has the attributes of burning,
cooking and removing darkness and is used to denote that various kinds of
qualities may be possessed by one and the same man.

260.
bhiksu pada prasarana nyaya
The maxim of the beggar gradually extending his legs.
It takes its origin from a story that one day a beggar went to a rich man's
house. Thinking that his object would not be gained if he were to make a clean
breast of his wants all at once, he first begged permission to sit, and then
little by little had everything that he needed. It is used to denote cleverness
on the part of one in dealing with a person who is very uncharitable and close
fisted.

261.
bhiksubhiyah sthalyanadhisrayana nyaya
The maxim of not cooking food for fear of a beggar.
This maxim is used to signify the miserliness of a person as he refrains from
cooking his food in the presence of a beggar lest the latter should beg for
a share.

262.
bhudeva brahmana nyaya
The maxim of Bhudeva Brahmana.
It takes its origin from a king being loved and honoured by his subjects,
whereas a Brahmana, the seer of truth and the knower of Brahman, is Bhudeva
or king of the whole Earth, loved and honoured as he is everywhere.
It is used to denote the importance of knowledge.

263.
bhima bhasattadha nyaya
The maxim of rapid rise.
This maxim is used to signify that a person who prospers in life rather too
rapidly has surely to suffer fall soon again.

264.
bhulinga paksi nyaya
The maxim of the bird named Bhulinga.
This maxim takes its origin from the fact that this bird gathers bits of flesh
from the jaws of lion, and is used to denote extraordinary courage.

265.
bhusaitya usnya nyaya
The maxim of earth being cold or hot.
This maxim originates from the fact that earth becomes cold by coming in
contact with water whose property is coldness, and again becomes hot by coming
in contact with light whose chief property is heat, and is used to indicate the
effects of a company that exerts a part influence upon the character of a person.

266.
bhramara nyaya
The maxim of the black bee.
This maxim is used to indicate the nature of the truly wise men who always take
note of the merits in others just as the black bees always drink only honey and
no other kind of juice from the flowers.

267.
bhairava nyaya
The maxim of Bhairava.
It takes its origin from a story which runs as follows: Once there was a Brahmana
named Bhairava who grew very conceited on account of the honour and respects
he received at the hands of the king. The foolish Brahmana forgot his position
and quarrelled with the ministers of the king, who enraged at his conduct,
prevented his admission into the royal court, and told the king meanwhile that
the Brahmana was dead. After some time, one day when the king went out
hunting, the Brahmana got upon a tree and spoke to the king that he was Bhairava
and begged for an interview with the king; but the king taking him for an evil spirit
refused his prayer.
It is used to teach that no one should be too much inflated with prosperity to
forget his position and to conduct himself in an unbecoming way; for, by so doing,
he would be doing himself a positive and unretrievable harm.

268.
maksika nyaya
The maxim of the fly.
It is used to denote the fault finding spirit of ill-natured men, who may be likened
to the flies that are always in search of wounds and ulcers even on the most
beautiful body.

269.
majjanonmajjana nyaya
The maxim of immersing and emerging.
It takes its origin from a person, ignorant of the art of swimming, now immersing
into, and now coming on the surface of the water, when he happens to fall into
a river; and is used to denote the struggling condition in which one finds himself
when he is required by circumstances to deal with a matter over which he has no
mastery.

270.
manduka tolana nyaya
The maxim of weighing a frog.
Just as it is very difficult to make a frog remain steady on a balance with a view
to ascertain its weight, so it is equally difficult to keep a fickle nature steadily
employed in any pursuit.

271.
mandukapluti nyaya
The maxim of the frog moving by jumps.
It is used to denote the movement by fits and starts of fickle-natured men like
the movement of frogs.

272.
matsya kantaka nyaya
The maxim of fish and its bone.
It originates from the fact that when a fish is caught, it is caught with its bone,
but when eating, only its flesh is retained, and bone is thrown out.
It is used to denote the policy of a truly wise man who would observe everything
in nature and would gather from it what conduces to his welfare and reject the
rest.

273.
mahisi prasavonmukhi iti nyaya
The maxim of a she-buffalo in labour.
It is used to denote a work which is very easy of performance like the labour
of a she-buffalo which is easy and not attended with much pain.

274.
mahilasi labhanga nyaya
The maxim of a female destitute of the nature and character peculiar to her.
It is used to denote the virtues of the Aryan females which consist in the
purity of their nature and character, and which being lost everything worth
possessing by them is lost.

275.
marana dvaram vyadhi
The maxim of sickliness being preferable to death.
It is used to denote the great love of life which is common to all beings, as
no one would like to part with this life.

276.
malla grama nyaya
The maxim of the malla grama or a village of wrestlers.
This maxim is used to denote that unworthy persons living in the company of
worthy souls often enjoy the honour and respect paid to the latter, just as
weak men living in the same village with gigantic wrestlers are indirectly
honoured, their village being known as the village of wrestlers.

277.
matsya nyaya
The maxim of a fish.
The maxim is used to denote the oppression which the weak have often to suffer
at the hands of the strong and the powerful, as fish, being a very weak animal,
is killed and eaten by men and other creatures.

278.
maranaya grhita anga cchedam svi karoti
The maxim of parting with a limb is preferable to life.
This maxim is used to denote the advisability of averting a great loss by
suffering a comparatively light one, just as a man condemned to death would be
glad if the sentence be commuted to the loss of any limb.

279.
munjadi sikoddharana nyaya
The maxim of a poisoned arrow.
This maxim takes its origin from the fact that a small arrow if poisoned would
have the effect of killing a man easily which may not be effected sometimes
even by good-many arrows; and is used to denote the feasibility of doing a deed.

280.
mrga sasyananrayana nyaya
The maxim of the deer and corn.
This maxim is intended to denote abstaining from doing a duty on account of any
fear, just as a cultivator may cease from sowing seeds lest the plants and corn
should be eaten by the deer.

281.
mrta marana nyaya
The maxim of slaying the slain.
This maxim is used to denote any cruel and unprofitable attempt like that of
striking a dead body.

282.
mrta stanandhaya nyaya
The maxim of the dead and their helpless infants.
It is used to denote a most helpless condition of a person like that of a child
that has lost its parents and has none to take its care.

283.
mani mantradi nyaya
The maxim of a precious stone and incantation.
It is used to denote special efficacious properties of some things as some
precious stones and incantations possess the magical virtues of producing good
in a wonderful way.

284.
madhya dipika nyaya
The maxim of a light placed at the middle of a hall.
This maxim takes its origin from the fact that a light taken inside a room and
placed at the middle on some particular purpose will make everything visible
in the room, and is used to denote something which serves various purposes at
the same time.

285.
yah karayati sa karotyeveti nyaya
The maxim of the employer and the doer.
This maxim is used to denote the responsibility of one who sets another to do
a thing to be quite equal to that of the doer himself.

286.
yah kurute sa bhunkte iti nyaya
The maxim of the doer and the eater.
It is used to denote that he who does labour enjoys the fruit derived from it.

287.
yat krtakam tad anityam iti nyaya
The maxim of the destructibility of created things.
This maxim is used to denote that every created thing in the world is liable to
destruction.

288.
yat parah sabdah sa sabdartha iti nyaya
The maxim of the words and their imports.
It is used to denote that the true import or significance of a word is the thing
to indicate when the word was originally coined.

289.
yah prayah sruyate yatrk tat tatrgava gamyate iti nyaya
The maxim of understanding follows hearing.
This maxim indicates that one's understanding a thing depends upon the manner
in which it comes to his hearing.

290.
yatha sankhya nyaya
The maxim of arranging in regular succession.
This maxim takes its origin from want of necessity of minding any order in
arranging or considering some things that are of equal worth, any one of them
being fit to be taken at first and then the rest arranged one after another in
regular succession; and is used to denote that things being of equal merit, the
rule of preference has no application.

291.
yad vivahas tad gotam iti nyaya
The maxim of the bridegroom being the hero of the marriage procession.
This maxim originates from the fact that in a marriage procession, the
bridegroom is the most important figure to whom all eyes are directed, and who
is the subject of talk in every mouth; and is used to denote that the principal
character in every affair is considered to be possessed of great importance.

292.
yan nivrttimad iti nyaya
The maxim of abstaining from worldly activity.
It is intended to teach that enjoyment and abstinence are opposed to each other,
there being no trait common to them.

293.
yasya jnanam bhramas tasya iti nyaya
The maxim of ignorance is illusion.
It is used to denote that the darkness of ignorance is chased away as soon as
the light of knowledge appears.

294.
yatrsam mukham tatrsi capeta iti nyaya
The maxim of the slap being proportionate to the cheek.
It is used to denote that a measure must be taken for controlling one must be
sufficiently strong in consideration of the particular case in question, just
as the slap administered to a man must be tight enough in consideration of his
physique and strength to produce the intended effect.

295.
yatrso yaksas tatrso valir iti nyaya
The maxim of a god and his worship.
It takes its origin from the practise of making different kinds of offer to
different gods according to their nature and taste; and is used to denote that
in dealing with others it would be advisable to adopt such means as would suit
the requirements of the case in question.

296.
yavac chiras tavati siro vyatha iti nyaya
The maxim of the head and headache.
This maxim is used to denote the sense that there is ache only so long as there
is head.

297.
yavat tailam tavad vyakhyanam iti nyaya
The maxim of the lamp and reading.
This maxim originates from the fact that one can go on with one's study in the
light of a lamp so long as there is oil in the hold of the lamp to enable it to
burn and is used to denote that a person is held in honour and respect so long
as he has means to keep up his position.

298.
yuka bhiya kanya tyaga nyaya
The maxim of daughter and louse.
It takes its origin from a daughter being turned out of doors for fear of the
lice that infested her hair; and is used to denote the folly of a coward who is
prepared rather to part with a valuable possession than to bravely meet and
successfully grapple with a difficulty or danger.

299.
yenopakramate yenopasanhriyate sa vakyartha iti nyaya
The maxim of the sense of a sentence or a speech.
This means that a sentence or a speech is what has beginning and conclusion,
i.e. what begins to say something about an object and finishes completely
what is to be said about that object.

300.
yogyo yogyena sambandha iti nyaya
The maxim of a suitable connection.
It is used to denote that unity, between persons of equal or similar merits or
disposition, is a suitable connection.

301.
yojana prapyayam kaveryam malla bandhana nyaya
The Kaveri and the kaivarla (a fisherman).
It takes its origin from the conduct of a man who wanted to go across the river
Kaveri, and so took with him a fisherman for the purpose, but fearing that the
man might escape, he bound the fisherman hand and foot while the river was yet
8 miles off; and is used to denote the foolishness on the part of one being
overcautious for the prevention of a danger, and thus making one's position
embarrassing before the danger actually happens.

302.
yacita kamandana nyaya
The maxim of the borrowed ornaments.
This maxim is used to denote the folly on the part of a man to try to pass for more
beautiful or charming, than what he is by nature by adorning himself with a dress
and ornaments borrowed from others, as no person has any control on a thing,
which has been lent to him by another as it may be taken away by the owner
whenever he chooses without caring for the convenience or otherwise of the
borrower.

303.
rakta pata nyaya
The maxim of red cloth.
This maxim is used to denote that a female wearing red cloth is taken to be one
whose husband is alive.

304.
rajju sarpa nyaya
The maxim of the cord and the serpent.
This maxim takes its origin from mistaking a cord by delusion for a serpent,
and denotes the false impression under which men are seen to labour sometimes.

305.
ratha vadava nyaya
The maxim of the carriage and the pair of horses.
The maxim is used to denote the co-operation of the workers necessary for the
due performance of a work, just as in a carriage drawn by two horses, the
horses must work unitedly in order that the carriage may go on regularly.

306.
rasmi trnadi nyaya
The maxim of the sunlight and the grass.
It is used to denote that a thing which is found to be of essential importance
at one time, may at another time prove to be the cause of distinction, just as
the sunlight, which is indispensably necessary for the grass to grow up, is
also the cause of the drying up of the same grass.

307.
raja putra vyadha nyaya
The maxim of a prince and a fowler.
It takes its origin from a story that once upon a time an infant prince was
left in a jungle by its stepmother. The child was accidentally found by a
fowler who took it home and brought it up as his own son. Many years
afterwards, the prime minister of the king happened to meet the boy and
recognised him by his appearance to be no other than the king's son. The
minister took the boy with him and installed him on the throne. The maxim is
used to denote that truth can never be suppressed for ever, it is sure to
establish itself in course of time.

308.
rahugrasa nyaya
The maxim of the Rahugrasa or the act of being swallowed by Rahu.
This maxim is used to denote the erroneous notions that popularly act upon the
minds of men, as in the case of eclipse of the sun or the moon, it is popularly
believed that those great luminaries are swallowed for the time being by the
demon Rahu, whereas the fact is that the shadow of the Earth falling on them
makes them invisible for a while.

309.
rajasam tamasam ceti nyaya
The maxim of the Rajasa and Tamasa.
The maxim denotes that both gunas Rajas and Tamas are the cause of bondage.

310.
rajanugata vivaha pravrtta bhrtya nyaya
The maxim of the king and the marriage procession of a servant of his.
This maxim is used to denote that due regard must be paid to the position of
a person irrespective of his caste or social standing just as even a king has to
follow his servant on the occasion of his marriage.

311.
rasa bharatita nyaya
The maxim of the braying of an ass.
This maxim takes its origin from the fact that an ass brays at first very
loudly, but gradually its sound sinks lower and lower, and is used to denote
that anything that makes much noise in the beginning proves, in the long run,
to be quite hollow and worthless.

312.
raja sunya praja nyaya
The maxim of the subjects without a king.
This maxim takes its origin from want of peace and happiness of the people in
a country where there is no king and is used to denote that a controlling hand is
essentially necessary for the happy and peaceful management of human affairs.

313.
rekha gavaya nyaya
The maxim of the outline of a gavaya's image.
This maxim originates from a story that one day an illiterate rustic living in
a village went to a forest and enquired of an inhabitant of that forest about
gavaya which that rustic villager never saw before. The forester thereupon
drew an outline on the ground to show the villager what sort of animal gavaya 
was. The foolish villager was satisfied. But on another occasion of his going
into the forest when accidentally came across gavaya he saw that the idea of
the animal given him by the forester was quite wrong.
It is used to denote that one should be careful in selecting his preceptor. An
incompetent preceptor does more harm than good.

314.
raja pura pravesa nyaya
The maxim of a king's entrance to the capital.
This maxim is used to denote that everything should be done in regular order as
on the occasion of a king's entering his city, the soldiers, and the followers
follow him in proper order.

315.
rogi nyaya
The maxim of the patient.
This maxim is used to denote that under the influence of evil propensities
a man loses the power of judging what is right and what is wrong, just as
a patient labouring under diseases for a long time becomes very careless about
the regulation of his diet.

316.
langalam jivanam iti nyaya
The maxim of plough as a means of livelihood.
It is used to show that to live by ploughing the land with one's own hand
(i.e. by cultivation) is attended with great hardship.

317.
lata vrksa nyaya
The maxim of trees and creepers.
This maxim takes its origin from the fact that no creeper can stand or grow
without the help of a tree; and is used to denote that a female can neither
live nor make any progress in life without assistance of her husband or any
other male guardian.

318.
loha cumbaka nyaya
The maxim of iron and magnet.
It is used to denote a very close affinity between two things, by virtue of
which they are instinctively attracted towards each other though at a distance,
just as iron is attracted by magnet.

319.
lohagni nyaya
The maxim of iron and fire.
This maxim is used to denote that the best use of an opportunity ought to be
made no sooner than it presents itself, as one desirous of making things of
iron must do so by striking it hard so long as it is hot by being put into fire.

320.
vata yaksa nyaya
The maxim of a fig-tree and a ghost.
This maxim has its application in cases in which something is done without
proper exercise of care and judgement just as men feel afraid in passing by
a huge fig-tree, specially alone and at night, as it is popularly believed that
an evil spirit dwells in that tree.

321.
vadhya ghataka nyaya
The maxim of the killer and the killed.
This maxim is used to denote the absence of a controlling agency in a place
where there is plenty of things requiring control, as abundance of serpents in
a place indicates that there is no one to kill the snakes.

322.
vana vyaghra nyaya
The maxim of a forest and the tiger.
This maxim is used in place in which mutual help is intended to be meant, just
as a forest is preserved by a tiger, and the tiger by that forest. If there be no 
tiger in the forest the herbivorous animals come there in a large number
whenever they choose and the plants and creepers etc., are eaten away by
them and thus the forest is destroyed in a short while, on the other hand, if
there be no forest it becomes difficult for a tiger to find out a place to live in.

323.
vahni dhuma nyaya
The maxim of the invariable concomitance of fire and smoke: wherever there is
smoke there is fire.
It is used to denote such invariable concomitance between two persons or
Things, e.g. where there is A, there is B; where there is not B, there is not A.

324.
vara ghataya kanya varanam iti nyaya
The maxim of the bridegroom and the bride.
A man takes a woman for his wife with a view to make the life as enjoyable as
possible and not for the purpose of bringing about his own destruction. The
maxim is therefore used to indicate that whatever a man does he does for his
own happiness and comfort.

325.
vara gosthi nyaya
The maxim of the union of the bride and bridegroom.
The marriage between a man and a woman, holding the same kind of opinion in
every concern of life, always turns out to be a happy one.

326.
vaji mandura nyaya
The maxim of the stable.
This maxim is used to denote that every object has a peculiar name given to it,
so that it cannot be interchanged with anything else without causing a great
confusion; just as the name 'stable' is applied to the shed intended for the
horses and not the cows or any other animals to live in.

327.
vatadi nyaya
The maxim of the wind and other humours of the body.
This maxim is used to denote that as wind, bile, and phlegm, the three humours
of the body, though quite different from one another by nature, prove to be the
source of sound health when they are harmoniously combined, so acts of very
great importance may be well performed by persons of different nature and
disposition if they act in concert.

328.
vayu bhaksa nyaya
The maxim of the living on air.
When one is said to be living on air, it denotes that he does not eat anything
else.
It is applied to those cases in which one is exclusively devoted to one thing
only.

329.
vayusaitya usnya nyaya
The maxim of hot and cold air.
This maxim is used to denote that merits and demerits are often the results of
company, just as wind itself neither hot nor cold becomes so coming in contact
with fire and water respectively.

330.
vasudhaiva kutumbakam iti nyaya
The maxim of the universal family.
This maxim is used to signify that to a truly noble-minded man the distinction
between a thing being one's own or not disappears altogether. One who is
possessed of really noble mind, is far above that narrowness which induces one
to make a distinction between what belongs to him and what belongs to another.

331.
balagra sata bhagopi nyaya
The maxim of splitting hair into hundred parts.
This maxim is used to denote a very small portion of a thing.

332.
vidheyam hi stuyate vastv iti nyaya
The maxim of necessity being the mother of praise.
This maxim is used to denote that a thing necessary is always considered
valuable, and is also highly thought of.

333.
viparitam balavalam iti nyaya
The maxim of contrary assertion.
This maxim originates from the assertions made of a weak one being strong, or
an incompetent one being competent, and so on. Such remarks are made either in
irony or out of partiality.

334.
visista vaisistya nyaya
The maxim of a special distinction.
Without the help of a qualifying thing, the true excellence of an object cannot
be made known. It is the knowledge of distinguishing features of an end or aim,
that makes one's mind fixed at it.

335.
visa vrksopiti nyaya
The maxim of the poison tree and its planter.
This maxim is used to denote that a thing, though hurtful and mischievous, does
not deserve to be destroyed by the very person who has reared it, just as a poison
tree ought not to be cut down by the planter himself.

336.
visam mrtyur iti nyaya
The maxim of deadly poison.
It is used to denote that an evil always produces a disastrous effect, just as
poison causes death.

337.
visa bhaksana nyaya
The maxim of drinking poison.
This maxim is used to denote a suicidal course, just as one causes suicide by
drinking poison.

338.
vici taranga nyaya
The maxim of a wave urging forward a wave.
In the ocean one wave propels another till the first and all others in
succession reach the shore. So this maxim is used to denote successive
operations, as in the case of the production of sound.

339.
vrksa prakalpana nyaya
The maxim of a tree being shaken.
Just as when a tree is shaken, its branches and other parts are shaken too; so
this maxim is used to denote that whatever affects the whole affects the parts
also.

340.
vrddha kumari vakya nyaya
The maxim of the old virgin's boon.
This maxim is used to denote asking such a boon as will cover all that one wishes
to have. The Mahabhasya says that an old virgin, when asked by Indra to choose
a boon, said: putra me bahu ksara ghrta modanam kancana patryam bhunjaran.
This one boon, if granted, would give her a husband, progeny, abundance of
cows, cattle, gold, etc.

341.
vrddhim istavato mulam iti nyaya
The maxim of sacrifice, the root of prosperity.
This maxim denotes that one who performs sacrifices is sure to prosper in life,
because the gods, the givers of the rewards of karma (rituals) being propitiated
by sacrifices, must attend him who performs those sacrifices with good fortune.

342.
vrsciki garbha nyaya
The maxim of scorpion enceinte.
The maxim is used to denote ingratitude on the part of those that do harm to
the persons to whom they are indebted for their very life, just as the young
ones of scorpions come out by tearing up the womb and thus causing death
of the mother.

343.
venyakasa nyaya
The maxim of the tuft of hair reaching the sky.
It is used to denote the extraordinary tallness of a woman, so that the tuft of
hair on the head seems to be in touch with the sky.

344.
visa krmi nyaya
The maxim of the worms bred in poison.
It is used to denote a state of things which, though fatal to others, is not so
to those who being bred in it, are inured or naturalized to it, like poison
which, though fatal to others, is not so to the worms bred in it.

345.
vyanja kavyangaya bhava nyaya
The maxim of the indicator and the indicated.
It is used to signify the thing which is manifested as well as that by which it
is manifested.

346.
vyaghri ksira nyaya
The maxim of the tigress's milk.
It is used to denote the extreme difficulty of attainment of a thing, though it
may be useful, like the milk of a tigress which, if preserved in a golden cup
or vessel, becomes very efficacious, though it is very difficult to gather or
obtain it.

347.
vyapakavyavrtya vyapyavyavrttir iti nyaya
The maxim of the genus and the species.
It is used to denote that exclusion or inclusion of the genus means the
exclusion or inclusion of the species as well.

348.
vranam sisamisoh saranra grahana nyaya
The maxim of the boil and the surgeon's knife.
This maxim originates from the fact that ulceration, caused by surgical
operations, is oftentimes healed by the same surgical operation again; and is
used to denote that sometimes it so happens that an injury caused by a thing,
is made up again by that very thing.

349.
vrihi bija nyaya
The maxim of the paddy seed.
This maxim denotes that so long as a single seed of a thing is left, there is
every chance of its propagation; just as from one single seed of paddy, all the
granaries in the land may be expected to be filled in course of time.

350.
vidhava vivaha nyaya
The maxim of widow marriage.
This maxim is used to denote an impossible and ludicrous attempt; as,
according to the scriptures of the Hindus a woman can marry only once. The
taking of a second husband is quite opposed to the Shastric injunctions of the
Hindus, and is therefore quite impossible on the part of a Hindu lady.

351.
saktih sahakariniti nyaya
The maxim of an object and its atributes.
This maxim is used to denote that the attributes of an object are inseparably
connected with the object itself, where there is one the other must be there
too.

352.
sata patra patra sata bheda nyaya
The maxim of piercing through the leaves of a lotus.
This maxim is used to denote an easy and short process of doing a thing, just
as hundreds of petals of a lotus being taken together, may be easily strung
together at once by means of a needle, whereas to string them one by one would
take much time and be a tedious process.

353.
sate pancasan nyaya
The maxim of fifty out of a hundred.
When fifty out of a total of hundred has been spent, it shows half the part has
already been spent up.

354.
savodvartana nyaya
The maxim of turning sides of the dead.
This maxim is used to denote an impossibility, as turning round from one side
to the other on the part of a dead body is quite impossible.

355.
sagvacandra nyaya
The maxim of the bough and the moon.
As the moon, though considerably distant from the bough of a tree, is spoken of
as the moon on the bough, because she appears to be near it, so this maxim is
used when the position of an object, though at a very great distance, is fixed
by that of another object to which it appears to be contiguous.

356.
sabda hyakanksa sabdenaiva prapuryate iti nyaya
The maxim of the words and their complements.
It denotes that the complements necessary to complete an idea suggested by a
word are also themselves words.

357.
salisa mrddhau ko drava sana tyaga nyaya
The maxim of fine rice and coarse rice.
It is used to denote that a coarse thing is not used so long as good thing is
available as nobody likes to use coarse rice so long as fine rice is procurable.

358.
siro vestane nasika sparsa nyaya
The maxim of touching the nose in binding a piece of cloth round the head.
This maxim is used to denote any uncalled for and quite irrelevant thing; just
as touching the nose and binding a piece of cloth round the head are quite
unconnected and have no relation to each other.

359.
sisya svatantrya nyaya
The maxim of an independent disciple.
A disciple can make no advance in spiritual life should he differ from his
spiritual guide (gurudeva) in judgment and conduct. So this maxim is used to
teach the duty of a disciple.

360.
surpa nyaya
The maxim of winnowing fan.
This maxim is used to denote the power of appreciating the merits, or of
keeping the kernel and rejecting the husk, just as it is done by a winnowing
fan which preserves only the corn and throws away the chaff.

361.
sailusi nyaya
The maxim of an actress on the stage.
In a theatre the self-same actress makes her appearance on the stage in
different sorts of dress and guise on different occasions, but none of these
has any concern with her real form, so this maxim is used to denote the
delusiveness of the world (reincarnation).

362.
syala sunaka nyaya
The maxim of a dog, the wife's brother.
It takes its origin from a story that a man called his dog to be his brother
in-law (wife's brother), and called it names often times only with a view to
try the patience of his wife, who would fly into rage at this conduct of the
husband; and it is used to denote an unbecoming conduct of a person towards
anyone among his friends and relatives.

363.
sva puccha unnamana nyaya
The maxim of a dog's tail.
This maxim is used to denote inflexibility of nature just as the tail of a dog,
which is naturally crooked, can never be made straight, however hard one may
try for the purpose.

364.
saurya hina ksatriya nyaya
The maxim of a Kshatriya without prowess.
This maxim is used to denote fallen condition, as a Kshatriya, i.e. one
belonging to the warrior class, without bravery is considered to be a disgrace
of his race.

365.
svasra nirgacchokti nyaya
The maxim of "Mother-in-law, go out."
No lady has any right to turn her mother-in-law out of doors, as the
mother-in-law has the same right to occupy the house as she has;
so this maxim is used to denote improper exercise of one's power.

366.
sva kartavya magha kurviti nyaya
The maxim of "Do today what you have to do tomorrow."
This maxim is used to denote that it is proper to make use of the earliest
possible opportunity to perform one's duties.

367.
sad darsana nyaya
The maxim of the six schools of philosophy.
It is used to mean that the atheistic schools of philosophy being six, the
theistic or the Vaidic philosophies are also regarded as being divided into six
schools, while in fact the philosophies are of seven schools according to the
seven planes of jnana or knowledge.

368.
sankara pitr nyaya
The maxim of the intermixed parents.
This maxim is used to denote an impossible exception. The wishes of the issues
of the intermixed parents of presenting libations of water to the names of the
deceased ancestors cannot be realised, as their offerings are not acceptable
to Aryama and other pitars.

369.
sacchidra ghatamvu nyaya
The maxim of a water-vessel with holes in it.
A water-vessel, even if filled to the brim, becomes soon emptied of all water,
if there be holes in it. So the maxim is used to denote utter fruitlessness of
efforts on the part of an instructor to help a pupil who is naturally
defective, to grow in knowledge and character.

370.
san digdha prayojanam ca vicaram arhatiti nyaya
The maxim of necessity and judgment. 
This maxim denotes that a necessity, if suspected to be of doubtful utility or
importance, should not be done at once, without considering it very carefully
and minutely in all its bearings.

371.
samudra vrstimyaya
The maxim of the sea and rain.
This maxim is used to denote supply of a thing to one who is in the least need
of it just as rain is quite unnecessary in the sea where there is no want of
water. Cf. "To carry coal to Newcastle."

372.
sarva vakyam savadharanam nyaya
The maxim of a sentence and the assertion it makes.
This maxim denotes that what a sentence asserts must necessarily be so.

373.
sarva visesanam savadharanam iti nyaya
The maxim of the adjectives and their significations.
This maxim means that all adjectives express the qualities of the nouns they
modify. It is used to denote that nature and character of a great person may be
understood from those of his attendants and followers.

374.
sarvasagva pratyaya nyaya
The maxim of the things and their aim.
As the Vedas have different branches but they all aim at the great one, so the
variety of things in creation have one and the same aim.

375.
sampradaya kalaha nyaya
The maxim of the different systems of religious teaching and their discordance.
Different systems of religious teaching quarrel among themselves as regards
the details of their doctrine, but in reality they all inculcate the worship of the
One Being. So this maxim is used to denote the futility of such differences.

376.
saksat prakrtav iti nyaya
The maxim of universal union in nature.
As an earthen vessel is finally reduced to earth of which it is made, so
everything in the universe will at last be dissolved into the great first cause
from which they emanated.

377.
sadhu maitri nyaya
The maxim of friendship of the good and the honest.
This maxim is used to denote that friendship with persons that are good and
honest is permanent in nature and grows in strength and intensity with the
increase of years.

378.
savakasa niravakasa nyaya
The maxim of applicability and non-applicability.
This maxim denotes that applicability is always more powerful than its
reverse.

379.
sahankara jnani nyaya
The maxim of the wise who is proud.
The maxim originates from the fact that if a person possessed of wisdom be also
proud, his wisdom proves ineffectual, as it thus loses its worth and utility.
The maxim is therefore used to determine the course that is proper and advisable.

380.
simha mrga nyaya
The maxim of the lion and the deer.
The maxim originates from the fact that there is natural enmity between the
lion and the deer as the former lives upon the flesh of the latter, and is used
to denote the feeling of enmity that naturally exists between the two, one of
whom is stronger than and is always bent upon doing harm to the other.

381.
simha mesa nyaya
The maxim of the lion and the sheep.
The maxim has its origin in the fact that a young lion once strayed into a
village and mixed with a flock of lambs. It lived there for some days, and then
when it was able to make sound peculiar to its own race or class, it did not
perceive it in its proper element. Afterwards a lion from the forest came there
and taught it what it was, whereupon it left the flock of the lambs and went to
the forest to join the company of lions there. The maxim denotes that under the
circumstances, one may for the time being in a position not to realise one's
true worth but at last when under instruction his eyes are opened he behaves in
a manner true to his self and nature.

382.
simhavalokana nyaya
The maxim of the lion's glance.
A lion is very grave by nature, casts his glance towards the front, and does
not see sideways through fickleness.

383.
sarva janin atulyaya vyaya nyaya
The maxim of equal receipts and disbursements.
It denotes that one, whose expenditure equals his income, can make no savings
in his life.

384.
suta jani mrti nyaya
The maxim of the birth of a son and death of a son.
The maxim originates from a story that a person got a son by propitiating a
certain god, and then again he worshiped and propitiated a different god for
another son. The result was that when the second son was born, the first one
breathed his last. It is intended therefore to teach that one should devote
himself to the worship of one and the same god or, oneness of aim and purpose
is indispensably necessary for success in life.

385.
subhaga bhiksuka nyaya
The maxim of an unlucky husband and a lucky wife.
If a poor man can marry a wife who is a favourite of fortune, he is also sure to enjoy
fortune's smile in course of time. The maxim therefore denotes that a woman plays
an important part in the fortune of a man to make him prosperous in life.

386.
sundopasunda nyaya
The maxim of Sunda and Upasunda.
The maxim originates from a Pauranic story that two daityas or demon brothers
Sunda and Upasunda became enamoured of one and the same woman, and
the outcome was that they quarrelled among themselves for the damsel, and
at last met with their death by fighting with each other, and it denotes that
rivalry on account of woman often proves to be cause of total destruction.

387.
suci kataha nyaya
The maxim of the needle and the kettle.
It is used to denote that when two things one easy and the other difficult are
required to be done, the easier should be first attended to, as when a smith is
required to make a needle and a kettle, he should first take in hand the needle
as it is comparatively easier.

388.
sutra satika nyaya
The maxim of thread and cloth.
The maxim takes its origin from the word "cloth" being used even when it is not
in existence, the threads only being put in order for the purpose of making it,
and denotes that a thing is freely talked of as an accomplished fact even when
materials only are gathered and all other preparations are made for making that
thing.

389.
suryodayasta nyaya
The maxim of sunrise and sunset.
The maxim takes its origin from the erroneous notion regarding the motion of
the sun who has, broadly speaking, no motion, but still erroneously believed by
people to be rising in the east and setting down in the west, and is used to
denote various sorts of erroneous notions that the human nature is subject to.

390.
sopanarohana nyaya
The maxim of going upstairs.
It is used to denote that one must perform his duties gradually, just as one
going upstairs must proceed by passing the steps one after another.

391.
sopanavarohana nyaya
The maxim of coming downstairs.
Just as one coming down from the first floor or the second floor must have to
pass the steps in gradual succession, or there is every chance of suffering a
fall and breaking his limbs, so in retracing one's course in the performance of
a work, he should proceed very cautiously, or his whole previous labour may
come to nothing.

392.
sthali pulaka nyaya
The maxim of the cooking pot and boiled rice.
In a cooking pot all the grains being equally moistened by the hot water, when
one grain is found to be well cooked, the same may be inferred with regard to
other grains. So the maxim is used when the condition of the whole class is
inferred from that of a part.

393.
sthavara jangama visa nyaya
The maxim of poison, movable and immovable.
Poison obtained whether from any thing or any animal may in all cases prove
fatal. Similarly an evil, be it done by a friend or a foe, always produces an
injurious effect.

394.
sthunanikhanana nyaya
The maxim of digging or fixing in the post.
As a stake or post to be firmly fixed in the ground is again and again moved
and thrust inward, so this maxim is used when one (say a disputant) adds
several corroborative illustrations, arguments etc. to strengthen and confirm
still more his already strong position.

395.
sthularundhati nyaya
The maxim of a huge thing and a tiny thing (like the star Arundhati).
This maxim takes its origin from the custom of showing the star Arundhati to
the bride and the bridegroom at the close of the marriage ceremony. At that
time attention of both is first drawn to the moon, and from the moon to a big
star close by, and thus gradually to Arundhati, which is very tiny star. It is
used in cases when with a view to bring a very small thing to one's notice,
his attention is first drawn to a big and conspicuous object nearby and then
gradually to the thing in question.

396.
sphatika lauhitya nyaya
The maxim of the crystal and the red flower called japa.
This maxim is used to denote the property of a purely transparent object to
reflect the colour of a thing presented before it, just as a crystal which is
naturally white looks red when a red flower called japa is placed before it,
and the flower being removed, the crystal assumes its own white colour again.

397.
sva kara kuca nyaya
The maxim of a female's pressing her breast.
This maxim is used to denote the fruitlessness of attempts on the part of a
seeker of knowledge to acquire it only through his own exertion without any
help from a teacher, just as the attempt of a young woman to enjoy pleasure by
rubbing her own breast proves quite fruitless.

398.
svapna mantra labha nyaya
The maxim of getting a mantra in dream.
This maxim takes its origin from the fact that a mantra in order that it may
secure success to a worshiper must be obtained not in a dream but from a
guru or a preceptor, who has himself attained success, and is used to denote
that to be able to attain success in any undertaking one must submit himself to
the guidance of an experienced teacher.

399.
svapna vyaghra nyaya
The maxim of the tiger dreamt in a dream.
This maxim is used to indicate the unsubstantial and worthless nature of an
imaginary dread just as the fear of the tiger dreamt in sleep is quite worthless.

400.
svabhavo duratikramo nyaya
The maxim of a hard-to-change nature.
This maxim is used to denote that one's own nature is difficult to change.

401.
svami bhrtya nyaya
The maxim of the master and the servant.
This maxim is used to denote the unchangeability of the relation subsisting
between the two persons and the necessity of the discharge of duties attached
to the positions of those persons respectively, just as it is with regard to
the master and the servant.

402.
svangam svavyavadhayaka na bhavati nyaya
The maxim of a person and his limbs.
Just as a person knows fully well the condition of his different limbs, so the
head of a family or a corporate body is expected to know the merits and
demerits of all under his protection or guidance.

403.
sva paksa hani kartrtvat vakrtangaratangata iti nyaya
The maxim of the one who fouls one's own nest.
This maxim is used to denote that he who fouls his own nest is a disgrace of
the family he belongs to.

404.
hastamalaka nyaya
The maxim of the amalaki (a fruit of Emblica officinalis) on the palm of the hand.
This maxim is used to denote the facility of studying a thing most familiarly
over which one has full control just as an amalaki fruit on the palm of the
hand may be easily and fully known in all its various particulars.

405.
hasti yuthapati nyaya
The maxim of the leader of a herd of elephants.
The maxim is used to denote that a popular leader must have courage, strength
and discretion enough to guide, help, and protect his followers, just as a leader
of the herd of elephants.

406.
hrada nakra nyaya
The maxim of the lake and the crocodile.
This maxim originates from an idea that if anyone lives in a lake and quarrels
with the crocodile in possession of that lake, he is sure to get the worst of it,
and is used to denote that it is unwise and injurious on the part of a person
to serve a master and at the same time to find fault with his principles etc.