Page:A History of Indian Philosophy Vol 1.djvu/420

4°4 MZ1na1?Zsa P h£losophy ECHo invalid. The other pramaryas such as perception, inference, etc. were described, firstly to indicate that they could not show to us how dharma could be acquired, for dharma was not an existing thing which could be perceived by the other pramaryas, but a thing which could only be produced by acting according to the injunctions of the Vedas. For the knowledge of dhar,ma and adharma therefore the sabdapramarya of the Veda was our only source. Secondly it was necessary that we should have a knowledge of the different means of cognition, as without them it would be difficult to discuss and verify the meanings of de- batable Vedic sentences. The doctrine of creation and dissolution which is recognized by all other Hindu systems could not be acknowledged by the Mimarpsa as it would have endangered the eternality of the Vedas. Even God had to be dispensed with on that account. The Veda is defined as the collection of Mantras and Brah- maryas (also called the vidltis or injunctive sentences). There are three classes of injunctions (I) apurva-vidhi, (2) niyama-vidhi, and (3) parisaIlkhya-vidhi. Apurva-vidhi is an order which enjoins something not otherwise known, e.g. the grains should be washed (we could not know that this part of the duty was necessary for the sacrifice except by the above injunction). Niyama-vidhi is that where when a thing could have been done in a number of ways, an order is made by the Veda which restricts us to following some definite alternative (e.g. though the chaff from the corn could be separated even by the nails, the order that "corn should be threshed" restricts us to the alternative of threshing as the only course acceptable for the sacrifice). In the niyama-vidhi that which is ordered is already known as possible but only as an alternative, and the vidhi insists upon one of these methods as the only one. In apurva-vidhi the thing to be done would have remained undone and unknown had it not been for the vidhi. In parisatikhya-vidhi all that is enjoined is already known but not necessarily as possible alternatives. A certain mantra" I take up the rein" (imam ag.rbltlla1!Z ra.falla1!l) which could be used in a number of cases should not however be used at the time of holding the reins of an ass. There arc three main principles of interpreting the Vedic sentences. (I) When some sentences are such that connectively they yield a meaning but not individually, then they should be