DOI Page / Citation link:
https://doi.org/10.11588/diglit.39769#0418
392
THE EIGHTH LECTURE.
Vijnaneshwa-ra relies on Jaimini's Lipsa Sutras, as he
calls the 3d. Adhikarana of chapter I. Book IV. Jimuta-
vahana rests his arguments on the principle of Pratipatti
Karma which Jaimini treats of in the succeeding
chapters of the same book. Now let us see Vijnanesh-
wara’s arguments. Adopting Guru Prabhakara's inter-
pretation of the Lipsa Sutras, he reads the third Sutra
as follows : “The use of property < in sacrifices is a
matter of the man ; if there could .be nothing besides
the effect of sacrificial precepts, then there would be no
property, for sacrifices presuppose property $ this being
so, rules of gift,,acceptance &c., have been propounded
as guides to men.”1 He reads the fourth Sutra, as
follows. “These rules of gift, acceptance &c., are not
to be distinguished from the Sruti ; if they be violated,
the sacrifices would be fruitless.”2
These two Sutras are Purvapaksha (statements of
the objector). The decision which is in the fifth Sutra is
read as follows : “Whether the property was acquired
in the prescribed methods or not as this question
does not affect the purpose of a sacrifice, the use of the
property (either way acquired) does not invalidate a
sacrifice.”3
The last Sutra of the Adhikaran^ is read as follows :
“So it is by popular recognition”.4 Vijnaneshwara's,
fsptrat SOTsrfh: I , Jaimini. IV. i. 3.
(2) 9ns?ET qfSTTUT W. 1 Jaimini. IV. i. 4.
(3) l
Jaimini, IV. i. 5.
(4) rmm I . Jaimini IV. i. 6.
THE EIGHTH LECTURE.
Vijnaneshwa-ra relies on Jaimini's Lipsa Sutras, as he
calls the 3d. Adhikarana of chapter I. Book IV. Jimuta-
vahana rests his arguments on the principle of Pratipatti
Karma which Jaimini treats of in the succeeding
chapters of the same book. Now let us see Vijnanesh-
wara’s arguments. Adopting Guru Prabhakara's inter-
pretation of the Lipsa Sutras, he reads the third Sutra
as follows : “The use of property < in sacrifices is a
matter of the man ; if there could .be nothing besides
the effect of sacrificial precepts, then there would be no
property, for sacrifices presuppose property $ this being
so, rules of gift,,acceptance &c., have been propounded
as guides to men.”1 He reads the fourth Sutra, as
follows. “These rules of gift, acceptance &c., are not
to be distinguished from the Sruti ; if they be violated,
the sacrifices would be fruitless.”2
These two Sutras are Purvapaksha (statements of
the objector). The decision which is in the fifth Sutra is
read as follows : “Whether the property was acquired
in the prescribed methods or not as this question
does not affect the purpose of a sacrifice, the use of the
property (either way acquired) does not invalidate a
sacrifice.”3
The last Sutra of the Adhikaran^ is read as follows :
“So it is by popular recognition”.4 Vijnaneshwara's,
fsptrat SOTsrfh: I , Jaimini. IV. i. 3.
(2) 9ns?ET qfSTTUT W. 1 Jaimini. IV. i. 4.
(3) l
Jaimini, IV. i. 5.
(4) rmm I . Jaimini IV. i. 6.