History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c99.1837.3

v7.c99.1837.3

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.