DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.39769#0060
34
THE INTRODUCTORY LECTURE.
^Ipderi? idea
and Jaimini s
idea of
sanction.
idea of a divine command forms the marrow of the Hindu
religion. In G&yatri, the essence of the Vedas, the word
Chodana occurs with the prefix ‘Pra,’ as the governing
element of the wfiole Gayatri, in the following clause in
it: “By whom our thoughts rriust be corpmanded.1”
The identity between Jaimini’s definition ao4 Aus-
tin’s definition of law das not yet been completely shown.
jBy Austin's definition, as he has explained it, the com-
mand must carry a sanction with it, that is, ,there should
be an element in it for its enforcement. ^According to
Austin, the sanction must consist of a fear of some evil
to be inflicted, in case of non-compliance with the com-
mand. But this view is not shared in by Benthanq the
venerable father of Jurisprudence. Mr. Austin himself
says: “By some celebrated writers (Locke, Bentham
and Paley), the term sanction or .enforcement of obedi-
ence *;s appliecf to conditional good as well as to condi-
tional evil; to reward as well as to punishment.” A re-
ward, however, in opier to be cogent as a sanction, must
consist of something which is not ordinarily attainable
by the persons to whom the command is adressed. For,
if ft were so attainable, they might well disregard the
command, confident to secure the worth .of the reward
■ in their own way.
Now, let us examine whether there is any sanction
to the Vedic ‘Chodana’ (command). Jaimini addresses
himself to this question in the third Sutra:—“Let us
pxamine the reason why the Vedic command is obli-
gatory.’’2
1 iftw; i
2 ?u?? NrfffTmCtfg': i Jaimini I. i, 3.. t
THE INTRODUCTORY LECTURE.
^Ipderi? idea
and Jaimini s
idea of
sanction.
idea of a divine command forms the marrow of the Hindu
religion. In G&yatri, the essence of the Vedas, the word
Chodana occurs with the prefix ‘Pra,’ as the governing
element of the wfiole Gayatri, in the following clause in
it: “By whom our thoughts rriust be corpmanded.1”
The identity between Jaimini’s definition ao4 Aus-
tin’s definition of law das not yet been completely shown.
jBy Austin's definition, as he has explained it, the com-
mand must carry a sanction with it, that is, ,there should
be an element in it for its enforcement. ^According to
Austin, the sanction must consist of a fear of some evil
to be inflicted, in case of non-compliance with the com-
mand. But this view is not shared in by Benthanq the
venerable father of Jurisprudence. Mr. Austin himself
says: “By some celebrated writers (Locke, Bentham
and Paley), the term sanction or .enforcement of obedi-
ence *;s appliecf to conditional good as well as to condi-
tional evil; to reward as well as to punishment.” A re-
ward, however, in opier to be cogent as a sanction, must
consist of something which is not ordinarily attainable
by the persons to whom the command is adressed. For,
if ft were so attainable, they might well disregard the
command, confident to secure the worth .of the reward
■ in their own way.
Now, let us examine whether there is any sanction
to the Vedic ‘Chodana’ (command). Jaimini addresses
himself to this question in the third Sutra:—“Let us
pxamine the reason why the Vedic command is obli-
gatory.’’2
1 iftw; i
2 ?u?? NrfffTmCtfg': i Jaimini I. i, 3.. t