DOI Page / Citation link:
https://doi.org/10.11588/diglit.39769#0188
162
THE SECOND LECTURE,
making of the seat or the request to the rice-deity to
sit on it. If you read it simply as a Vakya, then the
leading idea would seem to be asking the divinity (the
marrow of the rice-grains) to sit down on the pleasant
seat, which the devotee is preparing and making lovely
for him. To give effect to this idea, the second clause
should be placed first, as it contains the leading idea,
thus giving the first a subordinate position, which
according to the grammatical connection apparently it
deserves. This is the effect of construing the passage by
the Vakya principle. Now apply the Linga principle to
it. When the Rishi says, ‘I make a pleasant seat for thee,
O divinity in the marrow of the rice-grains,’ it implies by
the suggestive force of the words that such a pleasant seat
should be made. In other words, it implies a Vidhi for
making such a pleasant seat. This suggestive power of
tire words is strengthened by parallel cases such as,
“ Barhi Devasadanam Dami.”1 Thus by applying
the Linga principle, the first half of the sentence
becomes the leading element of the sentence and be-
comes an applicatorv Vidhi, subsidiary to the Darsa-
paurnam&si Yaga. The two results being different,
which is to prevail ? The answer is Linga. “ For, if
you accept the Vakya principle, you must also apply
the Linga principle to make an applicatory Vidhi out
of the passage, so as to convert the second clause to an
applicatory Vidhi to the effect that the rice-deity must
be asked to sit down. But by the direct application of
the Linga principle we have an applicatory Vidhi
without transposing the parts. Therefore we should
not resort to the VSkya principle in this case.
x ii
THE SECOND LECTURE,
making of the seat or the request to the rice-deity to
sit on it. If you read it simply as a Vakya, then the
leading idea would seem to be asking the divinity (the
marrow of the rice-grains) to sit down on the pleasant
seat, which the devotee is preparing and making lovely
for him. To give effect to this idea, the second clause
should be placed first, as it contains the leading idea,
thus giving the first a subordinate position, which
according to the grammatical connection apparently it
deserves. This is the effect of construing the passage by
the Vakya principle. Now apply the Linga principle to
it. When the Rishi says, ‘I make a pleasant seat for thee,
O divinity in the marrow of the rice-grains,’ it implies by
the suggestive force of the words that such a pleasant seat
should be made. In other words, it implies a Vidhi for
making such a pleasant seat. This suggestive power of
tire words is strengthened by parallel cases such as,
“ Barhi Devasadanam Dami.”1 Thus by applying
the Linga principle, the first half of the sentence
becomes the leading element of the sentence and be-
comes an applicatorv Vidhi, subsidiary to the Darsa-
paurnam&si Yaga. The two results being different,
which is to prevail ? The answer is Linga. “ For, if
you accept the Vakya principle, you must also apply
the Linga principle to make an applicatory Vidhi out
of the passage, so as to convert the second clause to an
applicatory Vidhi to the effect that the rice-deity must
be asked to sit down. But by the direct application of
the Linga principle we have an applicatory Vidhi
without transposing the parts. Therefore we should
not resort to the VSkya principle in this case.
x ii