History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c99.1837
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v7.c99.1837
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about Vṛttikāra, Upavarṣa and Bodhāyana, 1186n-1187n; declared by Padmapurāṇa as unmeaning on account of its atheistic teaching, 976, date of P. M. S, acc. to Jacobi and Keith, about 200 A. D. 1157; dates (approximate) of several writers on P M S. in Sanskrit 1197-1200, descriptions of creation and dissolution of the world are not to be literally understood, the universe as a whole has no beginning and no end, descriptions are meant to illustrate power of *daiva* and human effort and to urge men to perform their duties enjoined by Veda 1209-10; dharma is the proper subject of P M. S acc. to Śāstradīpikā and not 'Vedārtha' 1180, Dharmasūtras like those of Gautama and Āp. disclose familiarity with technical terms and principles of P. 1154-55, doctrines of early and principal writers on P are rather startling, they have hardly any place for God or the deities, and their theory about Yajña smacks of a businesslike system 1217, P. M S does not state how much of the Veda has to be studied before one enters upon the understanding of the meaning 1180, earliest extant com is that of Śabara 1187, emphasizes the distinction between an author of a book and its expositor or transmitter 1203n, employs the word Smṛti in the sense of Dharmaśāstra, 1257, examination of views of Bādarāyaṇa cited five times and conclusions therefrom, 1170;
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first six chapters consider the procedure of rites like Darśapūrṇamāsa, the details of which are expressly laid down in the Veda while the following six consider the modifications (vikṛtis) and details that have to be added or omitted 1321; four *anubandhas* of, 1179n; fundamental and characteristic doctrines (nine in all) of P. M. S. 1202-1207, *guruparamparās* in Sāmavidhāna Br, Nyāyaratnākara and Yuktisnehaprapūraṇī slightly differ 1161n; ideas of P. about creation and dissolution of the world are opposed to those of Mahābhārata and Gītā, 1210, if there be only one Jaimini (and not two) no satisfactory explanation why the author of P. M. S. should name himself only five times in about 2700 sūtras, 1166-67, insists on certain moral rules (such as not speaking falsely) and other rules of conduct such as giving up flesh, sexual intercourse for one engaged in Darśapūrṇamāsa and other sacrifices 1217n, Kumārila shows scant respect for Jaimini, charges him with composing some sūtras without much substance and remarks that Jaimini's sūtra is improper 1335; list of works and papers in English on Pūrvamīmāṁsā 1200-1201; looked upon by medieval writers as the most important of vidyāsthānas 1159, many verses quoted by Śabara on P. M and other matters 1187, most extensive of all *Darśanas*, containing about 2700 sūtras and over 900 *adhikaraṇas*, 1182, names nine authors on Mīmāṁsā, besides Jaimini himself 1157n; names other writers only 27 times while V. S.
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having only about 1/5th of the sūtras in P. M. S. quotes other writers 32 times, 1160-61; number of adhikaraṇas put at 915 or 1000 by different authors, 1160, 1189n, numerous commentaries on P. M. S. 1186-87; one of the characteristic doctrines of P. M.S is *svataḥprāmāṇya*, 1212, Padmapurāṇa asserts that Jaimini composed a vast but useless Śāstra by expounding the view that there was no god 1207, 1209; PMS is not as much concerned about *mokṣa* or man's destiny after death as other *darśanas* are 1217; PMS, Śabara, Kumārila make substantial contributions to the exegesis of Vedic texts 1217-18, postulates that *apūrva* yields the rewards of sacrifices and not God, 1211; question whether Jaimini and Bādarāyaṇa were contemporaries and if not, what their relation was, discussed, 1161 ff, questions of identity and relation ship among Kumārila, Prabhākara, Maṇḍana, Umbeka, Śālikanātha, Sureśvara, set out with some discussion 1193-95; relation of dharma to the Veda and the P. M. S is clearly and briefly brought out by Kumārila 1185; relies upon popular usages, apart from Veda and Smṛtis in many sūtras 1255; requires that men of the three varnas should not only study the Veda but they must also understand its meaning 1180, Śabara and Kumārila differ about the subject matters of certain adhikaranas 1335; Śabara gives a summary of the first chap of P M. S.
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and at the beginning of each of the other chapters gives a summary of the preceding chapter 1186, Śabara proposes two (even three or four-) explanations of several sūtras and adhikaranas 1334-35, Śabara holds two or more sūtras as forming one *adhikarana* and alternatively treats one of them as a separate adhikarana 1334; Śabara omits II. 4. 17 and six sūtras after III 4 9, 1162n, 1334, Śabara says that the Yājñikas do not declare that rewards result from the mere memorization of the Veda, 1180, Sastri, Prof K. A. Nilakanta, holds that Jaimini mentioned in P M. S. VI. 3. 4 is different from the Jaimini mentioned four times more in other sūtras and this view criticized 1162-64; some sūtras are repeated 30 and 24 times 1182; subjects of the twelve chapters of P. M. S., acc. to Jaiminīyanyāyamālā-vistāra, 1185-86; subjects of the four pādas of the first chapter are vidhi, arthavāda (including mantras), Smṛtis (including customs and usages) and names of rites such as 'udbhid' 1186, table of outstanding works and writers on P. M. S with tentative dates 1197-1200, various readings in, 1334, tenth chapter is longest, the 3rd comes next and 10th deals with bādha and samuccaya, 1326-27;
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Vārtikas of Kātyāyana and the Mahābhāṣya establish that Mīmāṁsā terms had been elaborated long before them 1156-1158, very rarely refers to other ācāryas by the word 'eke' and V S also does so rarely, its references in the words 'eke', 'ekeṣām' and 'anye' being made to Vedic recensions or Upaniṣads 1173, word 'Nyāyavid' is applied to writers on P. M. 1155n; words 'codanā', 'upadeśa' and 'vidhi' are synonyms acc to Śabara and 'codanā' means a sentence that urges men to do some act 1183-85; works and writers from Jaimini onwards rely on smṛtis and Dharmaśāstra 1178, writers on P. M are called by Bālakrīḍā of Viśvarūpa simply 'nyāyavidaḥ' or 'nyāyavido yājñikāḥ' 1155n