The Positive Background of Hindu Sociology c14.s9.t2.11

c14.s9.t2.11

Mādhava's treatment of the subject leaves much to be desired. He has introduced all sorts of topics, even such as are not in the least suggested by the three verses of Parāśara. Perhaps one need not quarrel with Mādhava on this score. This enables us to see somewhat more extensively of his conception of public law or politics. But his arrangement of topics is rather perfunctory. The entire discussion (pp. 463-475) after the introduction of the category *vahiranga rājadharma* is specially marked by absence of system and coherent thinking. One should not be surprised if "Mādhavāmātya," busy minister as he was, depended on some assistant for the compilation of this portion. The extracts from Manu, the *Śāntiparva*, Yājnavalkya, Uśanas, the *Mārkaṇḍeya* etc., have been placed here in such a careless, irrelevant and unthinking manner that one should hesitate to ascribe the compilation to the alleged author, who describes himself at the commencement of the work as past master in *Mīmāmsā*.