History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.93

v7.c93.93

We must now turn to the Pūrvamīmāṁsāsūtra itself. In relation to every śāstra there are what are called four anubandhas (indispensable elements) ¹⁹¹⁵ viz. *Viṣaya* (the subject to be treated of), *prayojana* (the purpose or object), *sambandha* (the relation of the śāstra to the prayojana) and *adhikārin* (the person entitled or competent to study the śāstra). The Ślokavārtika ¹⁹¹⁶ remarks 'as long as the purpose of any śāstra or of any undertaking (or act) whatever is not declared, so long no one will take it (i. e. study or do it)' Therefore, the very first sūtra of the PMS puts forward the subject (viṣaya) and the purpose of the śāstra (prayojana).¹⁹¹⁷ That sūtra states 'next, therefore, (should be undertaken) the investigation and consideration of dharma'. The *sambandha* of this śāstra with the *prayojana* is that of *sādhya* (the object to be attained) and *sādhana* (the means of attaining) i. e. this śāstra is the means of attaining the knowledge of dharma. Therefore, as remarked by the Śāstradīpikā (on P M. S. II. 1. 1), the proper subject of this śāstra is Dharma and not the meaning of the Veda (*tasmād dharma ityeva śāstraviṣayo na vedārtha iti*). The *adhikārin* is one who has studied the Veda or a part of it from a guru and is treated of at length in the 6th chapter of the P. M. S.