DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.39769#0211
THE THIRD LECTURE.
is that the instruction for performing “ for life is an
instruction for the man in connection with the Sruti.* 1
The Sruti by virtue of which the direction is made
relates to the moral duty of a man. It says that if a
man does not perform Agnihotra in the last stage of his
life or before death, then he would suffer such and such
consequences. % Accordingly the conclusion is that the
rule, so far as it speaks of whole life, is directory. It
would be enough if a man perform the sacrifice before
his death. You will thus see that this distinction between
Kratudharma and.Purushadharma is really one between a
rule of positive law and a rule of conscience. The
Shastra writers would not derogate from the importance
of the latter class of rules (rules of conscience) by
calling them quasi-law. But all the same according to
our modern terminology the term “ quasi-law ” would
be quite applicable to this class of law. • %
The injunctions regarding the carrying out of
sacrifices relate to specific and definite matters. More-
over the rules regarding these, have to be administered
by certain constituted authorities, viz., the priests
assembled for the occasion of each Yajna.' They con-
stitute a sort of ecclesiastical tribunal. So these rules
relating to Kratudharma fulfil the conditions of positive
law. On the other hand what is called Purushadharma
(duiy of conscience) is something of a general character.
So even from the Vedic point of view they could not
be included within the definite and strict rules of
sacrificial duty. No doubt they are of higher im-
portance than sacrificial duties. This is admitted by
the Mimanasakas. With reference to the ist. *gutra of
__ y__
i ^T3$fi7ncTJ Jaimini II. iii. 2.
23
I
I
is that the instruction for performing “ for life is an
instruction for the man in connection with the Sruti.* 1
The Sruti by virtue of which the direction is made
relates to the moral duty of a man. It says that if a
man does not perform Agnihotra in the last stage of his
life or before death, then he would suffer such and such
consequences. % Accordingly the conclusion is that the
rule, so far as it speaks of whole life, is directory. It
would be enough if a man perform the sacrifice before
his death. You will thus see that this distinction between
Kratudharma and.Purushadharma is really one between a
rule of positive law and a rule of conscience. The
Shastra writers would not derogate from the importance
of the latter class of rules (rules of conscience) by
calling them quasi-law. But all the same according to
our modern terminology the term “ quasi-law ” would
be quite applicable to this class of law. • %
The injunctions regarding the carrying out of
sacrifices relate to specific and definite matters. More-
over the rules regarding these, have to be administered
by certain constituted authorities, viz., the priests
assembled for the occasion of each Yajna.' They con-
stitute a sort of ecclesiastical tribunal. So these rules
relating to Kratudharma fulfil the conditions of positive
law. On the other hand what is called Purushadharma
(duiy of conscience) is something of a general character.
So even from the Vedic point of view they could not
be included within the definite and strict rules of
sacrificial duty. No doubt they are of higher im-
portance than sacrificial duties. This is admitted by
the Mimanasakas. With reference to the ist. *gutra of
__ y__
i ^T3$fi7ncTJ Jaimini II. iii. 2.
23
I
I