DOI Page / Citation link:
https://doi.org/10.11588/diglit.39769#0015
CONTENTS. V
>
LECTURE III.
. »
General Mimansa Principles regarding the application
i »
of texts.
Section I. Which texts are obligatory and .which are
not obligatory as also which are only partially obligatory
Distinction between interpretation and application of texts—
the three kinds of texts—defined, discussed’ and illustrated—the.,
importance of obie.ct and reason, Pradhana chodanp—hon-obliga
tory text, Arthavada—Vidhibannigadadhikarana— Idetubanni-
gadadhikarana—non-obligatorv texts,Namadheyes-‘-disagreement
as to the interpretation of Shyena text between Savara Sw'ami and
Kumarila Bhatta and others —distinction between Vid’hi and
I . ,
’ Niyama in their application to transcendental object—Niyama is
only a directory rule*—distinction between Kratudharma and
Purushadharma—several illustrations of Purushadhartna—Artha-
karma and Pratipattikat'ma—-JVIanushyadharma and* Arthavadas—
Manushyadharma and Kratudharma. ,
Section II. The remaining principles of application
The distribution of topics as made by Jaimini—Adhikara
Vidhis—'The germ of the principle of exclusion from inheritance
contained in the Jaimini Sutras—competency of women to
perform Vedic ceremonies in’ ancient times—matters treated
under iVdhikara Vidhis — status of women and sudras—general
\
explanation of Krama Vidhis—the three chief Kramas—the
bearing of Krama upon Vyavahara law—Atidesha, Uha and
Badha- -the necessity of Atidesha how arisen—Jaimini’s treatment
of Atidesha—Savara Swami’s explanation of it—illustrations of ,
Atidesha from Acharakanda—application of Atidesha to the>case
of the adopted son—similar application to the case of Hindij
wills—Uha principle—scope of the term Uha-»-Uha in relation to
Arthavada and Niyama—Vedic and Laukika Niyama—applica-
tion ofUha’tp marriage and adoption —Uha-vichara correspopds to
molern construction most agreeable to justice and reason—Artha
>
LECTURE III.
. »
General Mimansa Principles regarding the application
i »
of texts.
Section I. Which texts are obligatory and .which are
not obligatory as also which are only partially obligatory
Distinction between interpretation and application of texts—
the three kinds of texts—defined, discussed’ and illustrated—the.,
importance of obie.ct and reason, Pradhana chodanp—hon-obliga
tory text, Arthavada—Vidhibannigadadhikarana— Idetubanni-
gadadhikarana—non-obligatorv texts,Namadheyes-‘-disagreement
as to the interpretation of Shyena text between Savara Sw'ami and
Kumarila Bhatta and others —distinction between Vid’hi and
I . ,
’ Niyama in their application to transcendental object—Niyama is
only a directory rule*—distinction between Kratudharma and
Purushadharma—several illustrations of Purushadhartna—Artha-
karma and Pratipattikat'ma—-JVIanushyadharma and* Arthavadas—
Manushyadharma and Kratudharma. ,
Section II. The remaining principles of application
The distribution of topics as made by Jaimini—Adhikara
Vidhis—'The germ of the principle of exclusion from inheritance
contained in the Jaimini Sutras—competency of women to
perform Vedic ceremonies in’ ancient times—matters treated
under iVdhikara Vidhis — status of women and sudras—general
\
explanation of Krama Vidhis—the three chief Kramas—the
bearing of Krama upon Vyavahara law—Atidesha, Uha and
Badha- -the necessity of Atidesha how arisen—Jaimini’s treatment
of Atidesha—Savara Swami’s explanation of it—illustrations of ,
Atidesha from Acharakanda—application of Atidesha to the>case
of the adopted son—similar application to the case of Hindij
wills—Uha principle—scope of the term Uha-»-Uha in relation to
Arthavada and Niyama—Vedic and Laukika Niyama—applica-
tion ofUha’tp marriage and adoption —Uha-vichara correspopds to
molern construction most agreeable to justice and reason—Artha