DOI Page / Citation link:
https://doi.org/10.11588/diglit.39769#0061
THE INTRODUCTORY LECTURE. 35
The answer is given in the fifth Sutra which runs as-
follows:—
“The reason consists in the eternal Concomitancy' ^
between the Word of tlfe: command and > the purpose to
which it is- directed. The means of knowing this eternal
> connection’is revelation which is unfailing in leading to
transcendental benefit (heavenly bliss) being indepen-
dent, as Badaralyana has it.”1
Thus a sanction is shown to exist in the definition'*of
Law given by Jaimini. It is the certainty of obtaining, by
compliance with .the ‘Chodana:’ (the revealed cpmman.d),
eternal bliss not otherwise obtainable.”8 This»sanctioi5
is called ‘Apurva’ (unprecedented), being, in short,-a re-
ward beyond the reach of ordinary human effort. One
may not believe this.* But that is immaterial to the,'
question. It is clear that the Mimansa Shastra claims a
sanction for the Vedic command, though it is,Ainlike
the sanction, secured by the force of the bayonej.
Mr. Colebrooke puts the matter of the ‘Apurva’
thus: »
“Tte subject which most engages attention through- Mr. Cole-
Out the Mimansa, recurring at etery turn, is the invisible ^r””^eaon
Or spiritual operation of an act of merit.> The action .sanction,
ceases, yet the consequence does not immediately ensue;
a virtue meantime subsists unseen, but efficacious to con-
nect the consequence with its past and remote cause,
and to bring about at a distant period, or in another .
I q qs? =51^ qqq&I:
■% ^ ’qqqxpq qqyqw i Jaimini I. 1.5.
2. Kulluka’s commentary on sloka I. ch. ii., and also M-edhai-
tit hi’s commentary on sloka I. ch, ii.
The answer is given in the fifth Sutra which runs as-
follows:—
“The reason consists in the eternal Concomitancy' ^
between the Word of tlfe: command and > the purpose to
which it is- directed. The means of knowing this eternal
> connection’is revelation which is unfailing in leading to
transcendental benefit (heavenly bliss) being indepen-
dent, as Badaralyana has it.”1
Thus a sanction is shown to exist in the definition'*of
Law given by Jaimini. It is the certainty of obtaining, by
compliance with .the ‘Chodana:’ (the revealed cpmman.d),
eternal bliss not otherwise obtainable.”8 This»sanctioi5
is called ‘Apurva’ (unprecedented), being, in short,-a re-
ward beyond the reach of ordinary human effort. One
may not believe this.* But that is immaterial to the,'
question. It is clear that the Mimansa Shastra claims a
sanction for the Vedic command, though it is,Ainlike
the sanction, secured by the force of the bayonej.
Mr. Colebrooke puts the matter of the ‘Apurva’
thus: »
“Tte subject which most engages attention through- Mr. Cole-
Out the Mimansa, recurring at etery turn, is the invisible ^r””^eaon
Or spiritual operation of an act of merit.> The action .sanction,
ceases, yet the consequence does not immediately ensue;
a virtue meantime subsists unseen, but efficacious to con-
nect the consequence with its past and remote cause,
and to bring about at a distant period, or in another .
I q qs? =51^ qqq&I:
■% ^ ’qqqxpq qqyqw i Jaimini I. 1.5.
2. Kulluka’s commentary on sloka I. ch. ii., and also M-edhai-
tit hi’s commentary on sloka I. ch, ii.