DOI Page / Citation link:
https://doi.org/10.11588/diglit.39769#0527
THE TWELFTH LECTURE.
501
“ A Vidhi is like the command ‘perform the Sandhya
prayer at all times V ,
“ The direction about eating pn the Chandrayana
Vrata is also not a Niyama Yidhi, ap it can have effect
only, in the contingency of one not using his own
discretion to refrain from eating from a sense of its not
being needed.”
“ It might be a Niyama Vidhi if the direction was
‘Eat at such and such day of the moon in such and
such month.’
‘ A Niyama takes place .when/ although a matter
is optional, it should be done in ascertain case.'2
In short when it is said a man .should satisfy his
J > o
hunger or appease his thirst, this is no law,' because no
law is required for such purposes. There is nothing in ,
the statement showing any want, whigh could be called
Aprapta (not apt to be spontaneously fulfilled). The
vhck is Prapta, apt to be spontaneously fulfilled.
Put when it is • said, a man should not marry ‘within
certain degrees of relationship, this is law, but law of
a civil or worldly nature. For the rule is required to
ensure what otherwise would be Aprapta (not apt to
be spontaneously’fulfilled). *
Both spiritual Vidhig and Vyavaharic Vidhis are
equally liable to be classified into Vidhi proper, Niyama,
and Parisankhya. But, as. a spiritual Vidhi proper differs
» >
?»
>
Like
classification
*f spiritual
.Vidhi.
’ ( Raghupandan’s Prayaschittatatt^va p. 485. ’
2. -*nfq crswwi^strai^N fSremfqfsr: 1 , »
^ ^q; 1 »
Raghunandan’s Prayaschittatattra p. 485.
501
“ A Vidhi is like the command ‘perform the Sandhya
prayer at all times V ,
“ The direction about eating pn the Chandrayana
Vrata is also not a Niyama Yidhi, ap it can have effect
only, in the contingency of one not using his own
discretion to refrain from eating from a sense of its not
being needed.”
“ It might be a Niyama Vidhi if the direction was
‘Eat at such and such day of the moon in such and
such month.’
‘ A Niyama takes place .when/ although a matter
is optional, it should be done in ascertain case.'2
In short when it is said a man .should satisfy his
J > o
hunger or appease his thirst, this is no law,' because no
law is required for such purposes. There is nothing in ,
the statement showing any want, whigh could be called
Aprapta (not apt to be spontaneously fulfilled). The
vhck is Prapta, apt to be spontaneously fulfilled.
Put when it is • said, a man should not marry ‘within
certain degrees of relationship, this is law, but law of
a civil or worldly nature. For the rule is required to
ensure what otherwise would be Aprapta (not apt to
be spontaneously’fulfilled). *
Both spiritual Vidhig and Vyavaharic Vidhis are
equally liable to be classified into Vidhi proper, Niyama,
and Parisankhya. But, as. a spiritual Vidhi proper differs
» >
?»
>
Like
classification
*f spiritual
.Vidhi.
’ ( Raghupandan’s Prayaschittatatt^va p. 485. ’
2. -*nfq crswwi^strai^N fSremfqfsr: 1 , »
^ ^q; 1 »
Raghunandan’s Prayaschittatattra p. 485.