सिद्धि=proof of a conclusion. Thus in the ordinary syllogism, this mountain is fiery because there is smoke in it, and all that smokes is fiery; the middle term is smokiness; that is always capable of being joined with the major term fiery in an affirmative proposi- tion (viz. the major promise in a syllogism in the European - method); it is also capable of being joined in an affirmative proposi- tion with a kitchen, of which we know the major term fiery can be correctly predicated; it is always incapable of being joined in. an affirmative proposition with a reservoir of water of which we know the major term fiery can never be predicated. Such a middle term helps us to the proof of the conclusion, this mountain is fiery. But where the middle term is itself the major term, or can be joined in an affirmative proposition with both सपक्ष and विपक्ष, or where it cannot be joined with the पक्ष or minor term, there you can draw no conclusion. In the first case the major premise, to use the language of European logic, would be in truth an identical proposition. In the second case, the major premise would be, in fact, incorrect. In the third, the minor premise would be, in fact, incorrect. The other meaning is given by the commentator. The metre is S'ârdûlavikridita. प्राक्परिगृहीतोपजापैः: (p. 244) see p. 145 supro. आपूर्ण=nearly full.परिकल्पितविभागैः=making a proper distribution, as shown in the following lines. Cf. परिकल्पितसांनिध्या in Raghu IV., 6, also Raghu XI., 23.
P. 245. प्रस्थातव्यम्=the forces consisting of the bands of Khas'as and Magadhas should follow me in the van; drawn up in battle array, प्रयत्न: of course means not attempt, but exertion liere, as at Raghu II. 56. कौलूताद्य: &c. and the remaining group of princes, namely, the Kaulûta and others, should remain about Malaya ketu at every part of the way. As to Khas'as &c., see the Introduction. The metre is Sragdbará. क्रीतम् . See p. 147 supra. This helps in the development of the action later on, see p. 255 infra. अधिकारपधम्, &c=an office of authority is a great source of misgivings or fears even to an innocent person. Cf. Priyadars'ikâ, p. 8. This is a sort of anticipation of what is com- ing. भयं, &c. First, the fear of the master always works on the servant; next, the fear of those about him is on his mind. Further, the position of those in high office produces hatred among evil persons. The condition of those who have risen high finds a
