DOI Page / Citation link:
https://doi.org/10.11588/diglit.39769#0228
Illustrations
of Atidesha
f om Achara-
kanda. c
202 THE THIRD LECTURE.
e (
Jaimmi treats of Atidesha in general in Book VII.
In Book VIII, he expla'ns what is called special
Atidesha. It is an Atidesha which cannot and should not
be vaguely presumed. It must be specifically indicated
by a definite relation (vishesha), and that relation is
defined as follows -
“ It is a relation in which one thing contains the
indication of another thing and deriving its force from
that other would become an incident of it.”1
The second Adhikarana in Book VII lays down
the important principle that Atidesha takes place
between two Vidhis or two ceremonial duties belonging
to the same class.4
Numerous illustrations of the principle of Atidesha
can be gathered from the Achara-kanda of the Smritis.
As, for instance, the text directs that the offering of
y/ater with sesamum, ghrita and honey, which is to be
made after the Pinda in Parvana Sradh, is to be per-
formed like the A.rgha ceremony of the same Sradh;
that is, as in the latter case the offering is to be
made to six ancestors separately, so in the former.1
The direction in the Srutis that the Sradh ceremony
of maternal grand fathers should be done in a manner
fjrfa sfcT^S-ffr, ySTW-ffr tfNfacRt. sfcT I
Tftr i ^rr^^rrfw^r* ^ i
i w I Jaimini VITI. i. 2.
3 -
of Atidesha
f om Achara-
kanda. c
202 THE THIRD LECTURE.
e (
Jaimmi treats of Atidesha in general in Book VII.
In Book VIII, he expla'ns what is called special
Atidesha. It is an Atidesha which cannot and should not
be vaguely presumed. It must be specifically indicated
by a definite relation (vishesha), and that relation is
defined as follows -
“ It is a relation in which one thing contains the
indication of another thing and deriving its force from
that other would become an incident of it.”1
The second Adhikarana in Book VII lays down
the important principle that Atidesha takes place
between two Vidhis or two ceremonial duties belonging
to the same class.4
Numerous illustrations of the principle of Atidesha
can be gathered from the Achara-kanda of the Smritis.
As, for instance, the text directs that the offering of
y/ater with sesamum, ghrita and honey, which is to be
made after the Pinda in Parvana Sradh, is to be per-
formed like the A.rgha ceremony of the same Sradh;
that is, as in the latter case the offering is to be
made to six ancestors separately, so in the former.1
The direction in the Srutis that the Sradh ceremony
of maternal grand fathers should be done in a manner
fjrfa sfcT^S-ffr, ySTW-ffr tfNfacRt. sfcT I
Tftr i ^rr^^rrfw^r* ^ i
i w I Jaimini VITI. i. 2.
3 -