A History of Hindu Political Theories from the Earliest Times to the End of the First Quarter of the Seventeenth Century A.D. c8.s3.5

c8.s3.5

∗ \* We must, however, observe that apart from the authority attaching to the rules of the varṇas and the āśramas by virtue of their divine creation, they are held even in the Dharmasūtras to contain their sanction within themselves. This is based on the certainty that the observance of these rules will lead to true welfare, while their violation will bring about misery. Cf. Gautama XI 29-30: “(Men of) the (several) castes and orders who always live according to their duty enjoy after death the rewards of their works, and by virtue of a remnant of their (merit) they are born again in excellent countries, castes, and families, (endowed) with beauty, long life, learning in the Vedas, (virtuous) conduct, wealth, happiness, and wisdom. Those who act in a contrary manner perish, being born again in various (evil conditions)”; Apast. II. 5. 11. 10-11: “In successive births men of the lower castes are born in the next higher one, if they have fulfilled their duties. In successive births men of the higher castes are born in the next lower one, if they neglect their duties”; Ibid II. 9. 21. 1-2: “There are four orders, viz. the order of householders, the order of students, the order of ascetics, and the order of hermits in the woods. If he lives in all these four according to the rules (of the law), without allowing himself to be disturbed (by anything), he will obtain salvation.” basis of Dharma, for he defines it (Mīmāñsāsūtras, I. 1. 2. 2) as that which is desirable and is indicated by the Vedic injunction (chodanālakṣaṇārtho dharmaḥ). In the Mīmāñsā system the intrinsic authority of Dharma is sought to be explained by assuming the existence of an invisible force (apūrva) attaching to men's actions. The doctrine is thus interpreted by Colebrooke. "The subject which most engages attention throughout the Mīmāñsā, recurring at every turn, is the invisible or spiritual operation of an act of merit. The action ceases, yet the consequence does not immediately arise, a virtue meantime subsists unseen, but efficacious to connect the consequence with its past and remote cause, and to bring about, at a distant period or in another world, the relative effect. That unseen virtue is termed Apūrva, being a relation superinduced, not before possessed." (Quoted, Priyanath Sen, *Principles of Hindu Jurisprudence*, p. 27). \* Ibid I. 10. 18. 2-5 S. B. E. Vol. XIV. p. 199.