DOI Page / Citation link:
https://doi.org/10.11588/diglit.39769#0216
Adhikara
Vidhis.
I90 THE THIRD LECTURE.
(the rules, indicating rights, as opposed to rules
imposing duties) ; and also the class of rules called
Krama Vidhis which regulate the order in which things
are done. The second half generally relates to the mode
in which the rules of conduct prescribed in connection
with one topic are to be applied to other topics. This
half treats of what are called Atidesha (rules of
reference, general and special), the rules regarding
Uha (principles of adaptation), those regarding Badha
(bar), and those principles or axioms called Tantrata and
Prasanga (already explained), which have convenience
for their object. Adhikara Vidhis (rules regarding the
right to perform prescribed acts), and Krama Vidhis
(rules as to the order in which prescribed acts are to be
done), are respectively treated in the sixth and fifth
chapters of the first shataka.
o Jai'mini’s sutras generally deal with law as imposing
a duty (Dharma). But in the class of Vidhis, called
Adhikara Vidhis1 (Vidhis relating to title and capacity),
the principle of creating right is introduced. The
Utpatti Vidhis impose on men duties to be performed
in the shape of sacrificial acts. The Adhikara Vidhis,
on the other hand, lay down conditions as to how a
man is entitled or has the right to perform sacrifices.
Jaimini’s chapter on the Adhikara Vidhis does not stop
with discussing the question as to who are entitled to
perform sacrifices ; but also incidentally discusses the
question as to rights of property. For a sacrifice
1 requires the use of things including moveable and
immoveable property. So, he lias to discuss the
question of a maiTs right to dispose of one thing or
other by way of gifts. In fact, ! Jaimini discusses
Vidhis.
I90 THE THIRD LECTURE.
(the rules, indicating rights, as opposed to rules
imposing duties) ; and also the class of rules called
Krama Vidhis which regulate the order in which things
are done. The second half generally relates to the mode
in which the rules of conduct prescribed in connection
with one topic are to be applied to other topics. This
half treats of what are called Atidesha (rules of
reference, general and special), the rules regarding
Uha (principles of adaptation), those regarding Badha
(bar), and those principles or axioms called Tantrata and
Prasanga (already explained), which have convenience
for their object. Adhikara Vidhis (rules regarding the
right to perform prescribed acts), and Krama Vidhis
(rules as to the order in which prescribed acts are to be
done), are respectively treated in the sixth and fifth
chapters of the first shataka.
o Jai'mini’s sutras generally deal with law as imposing
a duty (Dharma). But in the class of Vidhis, called
Adhikara Vidhis1 (Vidhis relating to title and capacity),
the principle of creating right is introduced. The
Utpatti Vidhis impose on men duties to be performed
in the shape of sacrificial acts. The Adhikara Vidhis,
on the other hand, lay down conditions as to how a
man is entitled or has the right to perform sacrifices.
Jaimini’s chapter on the Adhikara Vidhis does not stop
with discussing the question as to who are entitled to
perform sacrifices ; but also incidentally discusses the
question as to rights of property. For a sacrifice
1 requires the use of things including moveable and
immoveable property. So, he lias to discuss the
question of a maiTs right to dispose of one thing or
other by way of gifts. In fact, ! Jaimini discusses