History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c99.1425

v7.c99.1425

Mīmāṁsā (vide under Pūrvamīmāṁsāsūtra, change, dharma, maxims, smṛtis, Veda, vākya, Kumārila, itikartavyatā, Śabara): differences between M. rules of interpretation and interpretation of Statutes pointed out 1283-4; does not lead in many cases to certain conclusions, as M writers like Śabara, Kumārila and Prabhākara differ among themselves 1271; first rule of M is that no part of the Veda (not even a word) can be treated as *anarthaka* 1281, fundamental difference between Veda and Smṛtis pointed out 1272-3; in Yāj. I 3 M. means probably the work of Jaimini in 12 chapters, 1160; many writers like Mādhavācārya speak of two mīmāṁsās, Pūrva (12 chap of Jaimini) and Uttara (four chapters forming the Vedāntasūtra) 1160; meaning of the word M., long before the Upaniṣads 1154; not concerned with legislation by the king or a sovereign popular assembly, 1283; 'M. Jurisprudence' by Shri Nataraja Ayyar 1201; main purpose is to regulate the procedure, the various auxiliary and principal matters in Vedic sacrifices 1283, of Kāśakṛtsni mentioned by Mahābhāṣya 1157; promises to convey correct knowledge of Dharma and the Veda itself is the means of arriving at that knowledge 1283, purpose of, explained by Tantravārtika 1261, restricted sense of word M before Yāj. viz 'investigation into Dharma and arriving at conclusions on doubtful matters' 1154; result of the importance of vidhis and assignment of a very subordinate role to arthavādas and mantras 1285; rules and principles of M in relation to Dharmaśāstra 1283-1338, rules of, apply only to rites and names of tithis like Jayantī, acc to S M and Puruṣārtha-Cintāmaṇi, and hardly had anything to do with people's practices 133, 1272, rules of interpretation fall into different classes from different stand-points such as general and special, about words and sentences, rules of procedure to be followed when several texts are in conflict, 1285, 1289, rules distinguishing between *vidhi*, *niyama* and *parisaṅkhyā* are general 1285, rule that Lakṣaṇā (secondary sense) of a word in a sentence is preferable to the fault of vākyabheda 1301, 1303, rule that the singular includes the plural is a general one and so is the rule that a word importing a male includes a female 1285, rule that a doubt about the exact meaning of a part of a passage may be removed by relying on the remaining part of the passage 1240, 1285, rule about understanding words in the Veda and in Jai in the same sense as in popular usage as far as possible 1289, rule that words are to be taken in the primary and not in a secondary sense 1289-90, rule that the same word must not be used in two senses in the same sentence, 1292-93; rule that where words like yava, varāha, and vetasa have two meanings the meaning that the Veda, Śāstra or usage of śistas attributes to them must be followed 1293-94, rule that words of foreign origin like *pika*, *nema*, *tāmarasa* and *sata* that are in vogue in Sanskrit are to be understood in the sense they bear in the foreign language 1294, rules about interpretation of sentences 1297-1306, though M. rules have been of considerable help to Dharmaśāstra writers, it should not be supposed that the application of M rules is easy or always enables scholars to arrive at certain and definite conclusions 1334-36; was very critical about smṛtis and usages 1272, word M