MADRAS UNIVERS!ll' SANSKRI f SERIES, No. 3, Part II.

General Editor:
Dr. C. KUNHAN RAJA,
Head of the Department of Sanskrit.
\
BRHATI
OF
- I
PRABHAKARA MISRA
[ON THE l.VliMAlYISASUTRABH.A'$YA OF SABARASVAl\fiN]
WITH
THE BHA$YAPARISI$TA OF SALIKANATHA
Price Rs. 2-8]
[TARKAPADA]
EDITED BY
S. K. RAMANATHI\ SASTRJ,
Junior Lecturer in Sanskrit,
University of Madras.
UNIVERSITY OF MADRAS
1936
-PRINTED AT
THE MADRAS LAW JOURNAL P R E S ~
MYLAPORE, MADRAS

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Foreword
Introduction in English
Extracts from



CONTENTS
(

c
Page
1
3
29
31
FOREWORD.
In this second part of the 3rd Number in the M11dras
Unive!lsity Sanskrit Series, there is published the text of the
Brhati exactly as it is found in the man'Uscript utilised for the
edition. In the first part of the number, the Brhati has been
published with the commentary on it by Salikanatha called the
and in editing it many improvements had
to he effected in the readings of the Brhati as found in the
manuscript. Instead of giving the variant readings in foot notes,
I thought it better to reproduce the text of the Brhati as found
in the manuscript, separately, and thus it is printed in this part.
This covers 68 pages. After that is printed in this part a work
called the Mimarpsabhii$yaparisi$ta by Salikanatha. Here also,
the text with the accepted reading is printed on the top half of
the page and the text with the reading as found in the manu-
script is printed on the bottom half. This covers 80 pages.
In the Foreword to the first part, I had promised to print in
this second part
1
An Introduction to the Prabhakaramimaipsa"
by Mahamahopadhyaya Prof. S. Kuppuswami Sastri, M.A., I.E.S.
(Retired). But it has not been possible for him to prepare the
Introduction and I regret that I could not include in this part
the learned Introduction as promised.
A few indices have been added in this part and it is hoped
that they will be of use to the readers.
Recently we have been able to find out the existence of a
manuscript of the Brhati in the Spigeri Mutt. We have been
able to compare the edition as now printed with this manuscript
and the variants in reading have been added in this part. The
manuscript extends from the beginning to the eleventh Stitra
in the first Pada of the third Adhyaya.
In some loose sheets collected by Mr. Ramakrishna Kavi
and Mr. S. K. Ramanatha Sastri, some portions of the Brhati
for the seventh and the eighth Adhyayas have been found. The
manuscript begins :
11
gagapataye namal:l." Then the seventh
Adhyaya opens. There are ten leaves. On the last page, in the
last line but one, the eighth Adhyaya ends and the ninth
Adhyaya opens. I give below the beginning and end of the
portion available in these s.l:\eets,
2
sri namaJ.:t. srutipramii1,1a1vac mukhya.
bhede yathadhikaram bhaval;t syat.
siki pratipattir vicarita. uttarel}.edanim karyato 'vagatis cintyate.
tatra yadi yathopadc5am karyam na karyatal;t sambandhantaram
avagamyate. atha tu y,!lthii.kiiryam upadesas tata upadesakale 'pi
praptis cintaniya. This is how the manuscript begins.
The manuscript ends:
yatra punar vise$alingam .bhavati tatra bhavaty eva vidhyantal_l.
pradarsitam ca iti. iti brhatyam catur-
thal;t piidal}. samiiptas cadhyayal,t. yajfiakarma pradhanam tad-
dhi codanii.bhiitam tasya sarpskaras tatprayuktag tad-
arthatvat. visi$takaryavagamyatvii.d fthasya vise$al}.atidesalak$a
t).am hetu1;t trividhas coha iti. kim idam traividhyam. karya-
bhedal). svasthane vak$yiimal;t. tadbhedac cohyam api bhidyata
iti tatraiva anyad apy upodghataditi yathedam adya-
prasaktanupras.aktam apiti i$te bhail.kte iii evamadi. kim punal;t
karal}.am agnihotradaya evodaharal}.am. kevalopadesaparisa-
maptii. hy ete upadesarthaniriipa!).amukhenatidesag pravarlaniya
iti etany evodii.haral}.ani. atra paunaruktyam paricodya ul.tara-
ekal). pariharal_l. yaJ:t punar ayam d\itiya]:l etena
ceha -
Here the manuscript breaks.
The leaves are very old and it is very difficult to handle
them. The leaves are numbered as na, nna, nya, etc. in 1.he
usual l\'lalabar style. The script is Malayalam. The leaves are
twenty inches long and one and a half inches broad. It is this
same collection of stray leaves that contains the portions of
Bhii.$yadipa (mentioned in the Introduction). Extracts from this
Bhii$yadipa are given at the end of the Introduction.
University of .Madras.
4th September, 1936.
C. KUNHAN RAJA,
Reader iu Smzskrit.
INTRODUCTION.--.. ________ _
The Brhati of Prabhakara Misra, which is now issued in two
parts as No. 3 of the Madras University Sanskrit Series, forms the
basic text for one of the Schools of the Mimarrsa system of
Indian Philosophy, namely the Prabhakara School. Indian
Philosophy is represented by six important systems, namely, the
Siitikhya, the Yoga, the Nyaya, the the Mimarrsa and
the Vedanta systems. Of these, the Siiilkhya and the Yoga
systems are allied systems; and so are the Nyaya and the
systems. While the Siii1khya and the Yoga systems
continued to exist as separate systems, with their individuality
well preserved, in their later developments, the Nyaya and the
systems got merged into a single system at some stage
in their development. In the latter-day text-books like the
Siddhantamuktavali and the Tarkasailgraha, we find a harmoni-
ous mixture of the topics of both the Nyaya and the
systems, i.e. the Pramiil}as of the Nyaya and the Prameyas of
system.
In the case of the Mimarpsa and the Vedanta systems, the
course was quite different from that of the Nyaya and the
Vaise!lika systems. While the two latter systems got merged into
a single system, the former two systems were split up into
different schools, each differing from the other on very material
points. The Vedanta system was split up into the Advaita
School of Sankara, the School of Ramanuja and
the Dvaita School of Madhva. They differ on their metaphysics
and on their Logic; they differ also on the interpretation of their
basic texts, namely the Vedanta Siitras and the
There are minor Schools coming under the Vedanta system; but
here I speak only of the important Schools.
Like the Vedanta system, the l\fimarpsa system was also
split up into two main Schools, the School of Kumiirila Bhatta
and the School of Prabhakara. While in the case of the
system, the founders of the three Schools wrote independent
on the basic texts, namely the Sutras and the
interpreting the basic texts in their own way, in the. case of the
Mimiitpsa system, the procedure of the founders of the two
4
Schools is different. There are the Mimatp.sa Siitras of Jaimini
and there is the on these Siitras by Sabarasvamin. Then
there is the Brahmai.J.a portion of the Vedas. The Mimatp.sa
Siitras divided into twelve Adhyayas (each :Adhyaya being sub
divided into Padas), are grouped into a large number of
karai.J.as. Kumarila Bhatta and Prabhakara take as their basic
text, not merely the Siitras and the Brahmal).as, but also the
of Sabarasviimin on the Siitras. They both wrote com-
mentaries on the Bhiieyya of Sabarasvamin and in these commen-
taries they expounded their own doctrines. While in the case of
the Vedanta the founders of the schools differed not merely on
the interpretation of the Siitras but also on the grouping of the
Siitras into 'Adhikarat;1as, in the case of the Mimarpsii there is
practically no such difference. The Siitras are grouped into the
Adhikaral).as in the same way in both the Schools,! While there
is considerable difference in the Interpretation of the U
passages among the three Schools of the Vedanta system, there
is no difference between the two Schools of the Mimarpsa system
in regard to the interpretation of the Brahmat;1a passages. But
Kumarila Bhatta and Prabhakara differ materially in their inter-
pretation of the passages in the of Sabarasvamin on the
Siitras.
There is considerable scope for further research regarding
the dates of these two authors, their relative chronology, their
native home and their works. While Mahamahopadhyaya
Ganganath Jha has suggestedZ that, considering the doctrines
which Prabhakara expounds and also the style of his writings, he
may be earlier than Kumarila Bhatta, the view commonly
accepted is that he is the disciple of Kumarila Bhatta. Kumarila
Bhatta is accepted as having lived before Satikara. Considering
the present state of our knowledge regardingthe works of these
authors, we can at best only suggest certain hypotheses; it will
be unsafe to commit oneself to any definite view on such matters.
The date commonly accepted for Satikara, namely about 800
A. D., is liable to be upset. By saying that Kumarila lived earlier
than Salikara, we are not saying anything very definite. Kumarila
is supposed to have lived after Bhartrhari. But the date of
1. The number of adhikaranas in the Mimamsa Sastra is 907
as. given in (AnandMrama Sanskrit
Series, p. 14, prefatory matter).
2. Prabhakara Mimarp.sa, pp. 12-17.
5
Bhartrhari is as unsettled as any other unsetlled date in the
history of Indian Literature. 1-tsing reports that Bhartrhari died
about 644 A. D. But there is considerable difficulty in accept-
ing this report.l Taking all things into consideration it is safer
not to say anything definite at present regarding the date of
Kumarila Bhatta and Prabhakara.
Regarding the relative chronology of the two authors, there
are certain anecdotes which connect Prabhakara as the disciple
of Kumarila Bhatta. There is no need for me now to repeat
them here. On an examination of the works of Kumarila Bhatta
and Prabhakara, it is found that while there an many places
where 5alikanatha says that Prabhakara is refuting the statements
in the works of Kumarila Bhatta,
2
there is no place where he
asserts that the refutations by Kumarila Bhatta in his works refer
to any statement in the work of Prabhakara. It is true that
Kumarila Bhatta refutes many doctrines that belong to the
School of Prabhakara. But they may be only refutations of
doctrines and not refutations of the actual statement of
Prabhakara.3 What is likely is that the Mima:rpsa system, on the
doctrinal side, was more akin originally to the Prabhakara
School; that Kumarila Bhatta was a reformer; and that Prabha-
kara endeavoured to re-assert the earlier phase of the system.
There is a tradition that Prabhakara belonged to the house
called Kuttulli in Malabar. The tradition about Kuttulli Prabha-
kara as I have heard it in Malabar is as follows. He was, when
a student, a very precocious boy; but his teacher was very harsh
on him. The boy found life in his teacher's house so hard that
one day he decided to kill his teacher by dropping a stone on his
head from the ceiling of his bed-chamber at night. He made the
arrangement by moving the planks in the ceiling just above the
bed and at night he stationed himself on the ceiling with a big
stone near him. It happened that that was a moon-light night
and the teacher's wife spoke admiringly of the bright moon.
Then the teacher said: "But this moon is nothing com pared with
the brightness of my disciple Prabhakara." It was then that the
young boy knew in what high esteem his teacher held him.
1. Cf. Dr. S. Krishnaswami Ayyangar Commemoration
Volume, pp. 285-298.
2. Cf. Brhati, pp. 1,116 etc.
3. :But Slokavartika I. I. 2. st. 102 ff. seem to refer to the
text of the Brhati: "yat tu laukikam vacanam" on p. 26,
6
He came down, fell at the feet of his teacher and asked for his
pardon for the detestable crime he was about to perpetrate.
He understood from the teacher that his teacher was harsh on
him because of the genuine admiration he had for the preco-
cious boy. The teacher knew that if the boy was not held under
proper check, he may become conscious of his intellectual
abilities and may get spoiled. This was the reason for the
teacher's harshness towards the boy. The teacher also told him
that the boy need not perform any expiatory ceremony to be free
from the sin. But the boy insisted on undergoing the penance
prescribed in the Sastras. The proper penance is that the boy
should let himself be burnt in a heap of grain-husk after setting
fire to the heap. In spite of the persuasions of the teacher, the
boy was firm. So a heap of grain-husk was prepared, he standing
in it covered with husk to his neck. They set fire to !he heap at
the bottom. The husk began to burn gradually. The tradition
goes that in that position the boy began to compose the poem
called Sri Before he was able to finish to poem, he
was disabled by the burning fire. The poem still remains in an
unfinished form.l
It seems there are other versions of the story current in
Malabar.2 According to the tradition as I have heard it, this
Prabhakara3 cannot be the great MimaqJsa teacher, since he died
as a young boy and did not live to write any works on Mimal!lsa.
But it is very likely that Prabhakara, the Mima1"!1sa teacher
belonged to Malabar. His system was quite in vogue in Malabar.4
1. The tradition says that the poem stops in the middle
of a verse, namely the first stanza in the 13th canto. The last line,
according to traditi9n is: parasritaQ. pa::iya priye
konkal).abhiimibhiigan. But, this is the 2nd half of a stanza and
after this in the Ms. I have consulted (R 4480 in the Government
Oriental Manuscripts Library, Madras), there is the colophon:
iti Sukamarakrte dvadasaJ:t sargaJ:t. But evidently this
is not the end of a canto.
2. Cf. Indian Historical Quarterly, Vol. V (1929), pp. 677-78.
3. I must also state that the Sri manuscripts
ascribe . the work to Sukumara and not to Prabhakara, although
according to tradition the work is ascribed to an author of that
name.
4. Note. the reference to the two schools of Mima!"flsa in the
stanza: dvatte (quoted in the following para-
graph).
7
Even now it is from Malabar that manuscripts of the commentary
on Prabhakara's Brhati and of other works of authority in the
Prabhakara School have been obtained,
In this connection, I may narrate another story current in
Malabar about a Namboodiri Brahmin and his connection with
the study of the Priibhakara School. There was a young
Namboodiri B.rahmin belonging to a house called Pallippuram.
He did not have any high edue".ation; but he was very proud of
his looks. He always dressed with fastidious care and he made
himself prominent in all assemblies. One day he went to an
assembly and seated himself on the first seat. Then he was
asked to move and make way for a great scholar. He moved by
one seat and when another great scholar came he was asked to
move by another seat. In this way he moved on slowly and
at last he came to the edge of the platform. Without noticing it,
he moved on further and he fell down. All the people laughed
at him. The shame and insult was too much even for that
simpleton. On that day he decided to go out of the country,
apply himself to study and become a great scholar. This incident
took place in the Palace of the Zamorin of Cali cut. After some
years, the Raja of Cochin, the traditional enemy of the Zamorin
Raja, wanted to send for this Brahmin, who by that time had
become a great scholar. When the messenger of the Raja of
Cochin went to him, he sent a reply as follows:
dvaitc lak9advayadhiti cadvaite lak!)aparagai:J 1
adyapi vidyaliibhaya jagarmy eva jarann api f1
<Having studied the two lakhs of Granlhas in Dvaita (Mimatpsa)
and having reached the farther shore of the lakh of Granthas in
Advaita, even now I keep awake to earn knowledge though I am
aged." Later he returned to Malabar and when he was asked
about Sii.likanatha, this is what he replied:
salikanathavanl mugho na jato na jani;;yate 1
prabhakaraprakasaya yena dipasikha krta 11
"An idiot like Salikanatha has never been born nor will be born;
for by him was made a dipasikha (a lamp-flame) in order to
illuminate prabhii.kara (the giver of light, the sun)". Although
the Prabhakara School was quite in vogue in Malabar, it is the
Bhatta School that was predominant in the country. At a later
1. The name is printed in the work now published as Salika-
natha; but in this stanza it is found to be salikanatha.
8
stage, this P rabhakara Schcol dwindled into absolute oblivion in
Malabar as in other parts of India. The works known in the
Prabhakara School are much rarer than in the Bhatta School;
and the mansucripts available in the field of Prabhakara Litera-
ture are practically negligible in number compared to those
available in the Bhii.tta School. It is only during recent years
that works like that of Salikanatha and Bhavanii.tha were
discovered. Few books are available in print also.
Regarding the works of Kumii.rila Bhatta and of Prabhakara,
there is considerable scope for investigation here also. Kumii.rila
Bhatta's work called Slokavartika, forms the commentary on the
first Pii.da (called the Tarkapii.da) of the First Adhyaya of
Sabarasvamin's on the Mimarpsii Sutras. This is an
elaborate commentary in metrical stanzas (as is clear from the
title of the work, Slokavartika) containing about 3300 stanzas.
This is published in the Benares Sanskrit Series along with the
commentary of Parthasarathimisra called Nyii.yaratnii.kara. There
is a translation of this by Mahii.mahopii.dhyaya Ganganatha Jha.l
From the second Pii.da of the first Adhyii.ya, Kumii.rila Bhatta
continues his commentary on the of Sabarasvii.min in
prose with an occasional metrical passage and proceeds to the
last Pada of the third Adhyaya. This portion is called the Tantra-
vartika. This too has been translated by Mahamahopadhyii.ya
Ganganatha Jha.l This commentary is also fairly elaborate.
From the first Pii.da of the fourth Adhyii.ya, Kumii.rila Bhatta's
commentary becomes brief, and this portion of the commentary
up to the end of the twelfth Adhyii.ya is called the
There are some other works attributed to Kumii.rila Bhatfa.
:Madhavasarasvati says in his Sarvadarsanakaumudi3 that
Kumii.rila Bhatta has written the following works: "tatra bhatta-
caryii.IJii.m pafica vyakhyii.nii.ni-ekii. brhattikii.; dvifiyii. madhya-
matika; trtiyii. tuptikii.; caturthi karika; paiicamam tantravii.rti-
kam uktanuktaduruktacintakam.'' Then he addas: "tatra brhan-
madhyamatike samprati na vartete." The stateme11t of Madhava-
sarasvati raises many diffi'cult problems. Only two out of the
five names are well known to us. 'fupf1ka is ihe third of the
1. Published from Allahabad in the Sacred Books of the
Hindus Series.
2. That is, a brief comment.
3. Government Oriental Manuscripts Library, Madras; R
3085 (a), p. 122,
9
five and the one just before that is called the Madhyamatika
and the first is called BrhatFka. Tuptika, we know, is the
commentary on the of Sabarasvamin by Kumarila
Bhatta for the nine Adhyayas (IV to XII). Can it be that
the Brhattika and the are commentaries for
the earlier portions? For the Tantravartika there is a qualifica-
tion, namely, uktanuktaduruktacintakam. That means that in
this work there is a revision of what has been said, addition of
what has not been said, and correction of what has been wrongly
said, in previous works. But the Tantravartika that we know now
forms the commentary on the of Sabarasvamin from the
second Pada of t11e first Adhyaya to the end of the third Adhyaya.
From the statement of Madhavasarasvati it is a complete revis1on
of an earlier work. In the list given by Madhavasarasvati we do
not find the Slokavartika, and \ve find the name of another work
called the Karika.
1
Is it likely that by the term Karika he means
the Slokavftrtika?
From the statement of jMftdhavasarasvati it is possible to
surmise that Kumftrila Bhatta wrote an elaborate commentary
for the earlier portion of the and called it the
Brhattika; for the middle portion he wrote the commentary, less
elaborate than the commentary for the earlier portion and called
it the Madhyamatikii (both from the point of view of its position
and from the point of view of its size); for the last portion he
wrote a short commentary and called it the Tuptikii (the brief
comment). Then perhaps, he wrote a very lengthy commentary
for the entire portion in the form of karikas and this is the Sloka-
vartika, or the Karikii mentioned by Miidhavasarasvati. An
additional prose commentary for the middle portion may have
been written after this, and this is the Ta.ntravartika. Perhaps
he did not write a later commentary for the last portion. I will
return to this topic after describing the works of Prabhakara.
Prabhakara has written a commentary on the of
Sabarasvamin and this commentary is called the Brhati (of which
the first Pada of the first Adhyaya is now published). This is a
prose commentary uniform in plan and in execution from the
beginning to the end (unlike the commentary of Kum:arila
Bhatta). This work is also called Nibandhana. Salikanatha has
1. Note the well-known stanza:
B
karikarn vetti tantram vetti prabhakaralf I
mai].<;Ianas tiibhayam vetti nobhayam vetti II
10
written a commentary on this Brhati and it is called the
(the commentary published now). There are
reasons to believe that Prabhakara has written another commen-
tary on the of Sabarasvamin and that this commentary is
called the Laghvi and also the VivaraQa. Sa!ikanatha has written
a commentary on this work of Prabhakara and this commentary
is called the Dipasikha (This is the work referred to in the stanza
quoted above on p. 5).
Now the question arises: why did Prabhakara write two
commentaries on the same work ? From the of the
VivaraJ.]a available in quotations, it is noticed that there are
differences of opinion between the two works. It is held that the
Vivarana was written first and that the Nibandhana was written
later.l Salikanatha states sometimes that in a particular passage
Prabhakara is refuting the interpretation of Kumarila Bhatta.
It is plausible to argue that Prabhakara wrote his Vivarat]a first
and Kumarila Bhatta's Vartikas came after that. Then in his
Nibandhana, Prabhakara criticised the interpretations of Kuma-
rila Bhatta and asserted his own doctrines as originally pro-
pounded in his VivaraQa, with slight modifications, additions and
corrections. In this case, we may also assume that Kumarila
Bhatta wrote his commentary on the Bhalya of Sabarasvamin in
three parts called respectively, the Brha!tika, the Madhyamatika
and the Tuptika (the three works mentioned by Madhava-
sarasvati); then Prabhakara wrote his VivaraJ.]a criticising the
views of Kumarila Bhatta. Kumarila Bhatta defended his
position in his later and more elaborate works, namely the
Karika (the Slokavartika) and also in the Tantravartika (the two
other works of his, mentioned by Madhavasarasvati). Prabha-
kara in his turn defended his position in his Nibandhana,2
There is a symmetry and logical sequence in such an assump-
tion3, But the question as to what extent such an assumption
corresponds to facts must be and can be answered,
only after further research.
1. Note the statements quoted in Journal of Oriental
Research, Madras, Vol. III, pp. 282-83.
2. Cf. the explanation of the term, as suggested in the quota-
tion in Journal of Oriental Research, Madras, Vol. III, p. 282.
3. There is the difficulty of some passages in the Slokavartika
presupposing the Brhati; cf. note 3, on p. 5.
11
One thing must be noted. Neither in the Prakaral}apaficika
nor in the (now printed) is there any mention, or even
a hint, of anothr work of Prabhakara and Salikanatha's own
commentary thereon. If Prabhakara had written a shorter com-
mentary on the of Sabarasvamin and if in his longer work,
the Nibandhana, he were defending his original shorter work
against the attacks of Kumarila Bhatta, we have reasons to expect
mention, or at least a hint, of it in the commentary of Siilika-
natha, especially since Salikanatha says that Prabhiikara is
criticising Kurniirila Bhatta in many passages. But there is no
doubt about the tradition of Prabhakara having written two
commentaries. Besides the references noted in the Journal of
Oriental Research, Madras,I I may mention that the two works
of Prabhakara are mentioned in another small work on the
Prabhakara school, called the Amrtabindu by Candra. I know
only of two manuscripts of this, one being in the Asiatic Society
of Bengal
2
and the other in the Adyar Library, Madras,3 The
following are the passages where the works of Prabhakara are
mentioned:
N ibandhanakara aha-putra j anmanimitte' nuvada vagata phala-
kamasya pitul:]. sukhapasvadivat putragata-
syapi phalasya kiimyanvayasambhavat. tad atrarthavade para-
sabdaprayogo'sti. svargakame tu naivam. phala-
vat putrajanmano nimittatvat na nimittata. Atraha.'
Vivara!Je tu: kamadhikara eva jiita eva putre tatphalam
kamyata iti.s In an earlier section of the work, 6 the author of
the Amrtabindu quotes from the Brhati itself. There he does not
say anything about the name of the book from which he is
quoting. The quotation is as follows:
11
Tad uktam: (na) prayuktir
angatve kas tarhi ?

It need not be that
this difference in the way in which the works are referred to
indicates a difference in the works themselves. The passage
introduced with "tad uktarn" is in Prabhakara's Brhati. But the
I. Vol. III, p. 283 ff.
2, III. F. 149. (p. 4. Catalogue by Pandit Kunja Vihari.
1904).
3. Adyar Library, 39, H. 6.
4. Adyar Library Ms., p. 182-3.
S. Ibid., p. 184.
6. Ibid., p. 148.
7. Cf. Brhati,
author of Amrtabindu does not mention any name for the work.
But there are quotations from works of which the names are
given, as in the case of passages like "nibandhanakara aha" and
"vivarat;J.e tu." We have such methods of introducing an earlier
author, in the case of quotations from Slokavartika, where the
quotations are introduced both as
11
tad ahur vartikakaramisriil;t"
and also as "tad uktam."I The author of the Am:rtabindu may
also have quoted from the works of Prabhiikara in the same way
through different expressions, sometimes by naming the work
and sometimes by not mentioning the work.
Salikaditha quotes from a large number of authors in his
commentary in the portion now published. He quotes Dharma-
kirti as follows:
Tad aha kirtiQ. 2
Tad uktam3
Tad uktam kirtinaiva'
Tatha ca kirtinoktam s
Yad uktam paraiJ:l'
He quotes from the Slokavartika as follows:
Tad ahur vartikakaramisral;t
7
Tad uktams
Tad uktam matiintares
YathoktamiO
Tad uktamll
Besides the passages that are tracable to the Slokavattika, there
are many quotations from a Vartikakara in the portion now
published. They are as follows:
1. Cf. quotations from Kumiirila Bhatta's Vartikas by Salika-
natha, given below.
2. Brhati, p. 51.
.3. Ibid., p. 79.
4. Ibid., p. 79.
5. Ibid., p. 144,
6. Ibid., p. 194,
7. Ibid., p. 91.
8. Ibid., p. 99.
9. Ibid., p. 122.
10. Ibid., pp. 225 and 279.
11, Ibid .. p. 300.
13
Tad aha vartikakaralp
Tad aha bhagavan vartikakaral). z
Tad uktam bhagavata vartikakare:t].a3
Salikanatha does not mention the name of Brhattika. But
it must be noted that Salikanatha refers to Prabhakara as the
'J.'ikakara,4 that in some places at least, his reference to Vartika-
kara is a reference to Kumarila Bhatta and that in all these
places, whether the quotations are tracable to the Slokavartika or
not, Salikanatha brings out the differences of opinion between the
Tikakara (Prabhakara) and the Vartikakara; therefore it is certain
that even in places where the references are not tracable to the
Slokavartika, the quotation must be from some work of Kumarila
Bhatta.
There are some quotations which it has not been possible
now to trace to any .source. They are on pp. 109, 122, 226
and 385. The stanzas on pp. 114 and 115 are found in the
Prakaral).apaficika. The two stanzas found on pp. 221 and 222
are from the Sankhyakarika. There is another quotation intro-
duced as: Yad 1ihuq. The stanza is:
agnihotram trayo vedas
tridal)c;l.am(pm;Q.ram) bhasmagul)thanam j

jlviketi brha.spatiqs 11
This stanza is found in the Sarvadarsanasangraha also.s There is
also a mention of one Kasyapa. The passage is:
tad aha bhagaviin kasyapal]-karal)iijfianat karyajfianam;
karyajfianat karal)ajiHi.nam. 1
All these quotations in Salikaniitha's from
other works are in the portion now published. I have examined
the later potiions so far as they are available in manuscript in the
Adyar Library.
8
The following are the quotations:
1. Brhati, p. 108.
2. Ibid., p. 116.
3. Ibid., p. 191.
4. Cf. Brhati, pp. 1, 116 etc.
5. Brhati, p. 285.
6. Sarvadarsanasangraha. i\nandasrama series, p. 5 in the
Ciirvakadarsana.
7. Brhati, p. 211.
8, Adyar Library, 39. C. 23.
14
1. raddhantyekadesy aha-yadi yiipadisabdatulyata.
1
2. pararnasiddhanti sarnarthayate.
2
3. tatha ca vrttikaro'pi paryudasarn eva darsayati
3
4. Tathahur vartikakarapada{:!:
dvitral;t kuryur rnahitale I
kiiicid alekhyalehyabhyam kathaficana11
5. tad iihur vartikakararnisrah :
padam yat syad adimadhyantavarty api 1
tasya sarve!).a sailgati}:! ns
6. yad ahur vartikakaramisra{:!:
yathaikabandhanarhatvat palasakhadiradaya:f.l 1
tadbandhane vikalpante yage'srnin devatas tatha 11
11
7. Tad iihur vartikakarapadal;l:
siinnayyam vii. tatprabhavatviit.7
8. Tad iihur viirtikakiirapiida}:!: .
sraute hi sati vakyatal:t 1
vrihyiidayo vodhiyante tatha some vidhasyate 11
1
9. Ekadesi vadati'
10. Taiba caha vartikakaral;l:
syiid eka evatra codakal;lj
tatas caikagu!).apriiptya na sarvapasus11ilgraha}:! 111
11. Tad aha vartikakara.J:l:
sandigdhe nirl).ayal;l prak samarthital;ll
samarthyiic ca tad atriisti dvayam nir!).ayakarai]aml!ll
12. Tad uktam kiisyapena,1z
13. Raddhiintaikadesi samarthayamana aha. IS
1. Adyar Library, 39. c. 23, pt. G, p. 14.
2. Ibid., p. 15.
3. Ibid., p. 61.
4. Ibid., p. 100.
5. Adyar Library, 39. c. 20, pt. 4, p. 53.
6. Ibid., p. 44; this is from Tantravartika, 2nd adhyaya, 2nd
pada.
7. Ibid., p. 76.
8. Ibid., p. 91,
9. Ibid., p. 95.
10. Ibid.,.p. 97.
11. Ibid., p. 99.
12. Ibid., p. 125.
13. Adyar Library. 39. c. 23, pt. 5, p. 221,
15
14. ucya(e:
hetave puru$iirlhanam jyayasam desine pathal).I
15. Tad aha vartikakaral]:
yavad ajiiatasandigdham jfieyan tavat pramitsyate 1
primate tu prama!fl).am pramautsukyam vihanyate 112
16. Atra sloka bhavanti
3
(here there are thirteen stanzas
quoted). These are the various quotations found in the portions
of Salikanatha's B.juvimaliipaficika beyond what has been now
published.
Besides these, there are, in the portion now published, quo-
tations from Brhadarai)yaka, Taittiriyasarphita,
Kiratarjuniya, Vakyapadiya and Bhagavadgi:ta,
besides many quotations from Pii.l:)ini. Neither in the whole of the
portion now published, nor, so far as I have been able to examine,
in the later portions, is there in the work of Salikanatha a hint
of Prabhakara having written another work. It is rather
surprising that while there is a mass of evidence, all belonging
to a later date, in favour of attributing to Prii.bhakara, two
separate commentaries on Sabarasvii.min's on the
Mimiilpsa Sutras, the greatest author in the field of Prabhiikara
Mimarpsa who immediately followed the great Mima:tpsa Teacher
is silent about it. This is one of the many knotty problems in
the field of Sanskrit Literature which has to be tackled and solved
as a result of future research. In the field of VyakaraJ].a, there is
the difficult problem of the authorship of the Traditions
attribute the authorship of this work to Vamana and Jayaditya
conjointly. But there are many difficulties in accepting this
tradition. If the work of Salikanii.tha called Dipasikha, which is
a commentary on the other work of Prabhakara, namely t.he
Vivarai)a or Laghvi, 4 is discovered there is a possibility of solving
t.he problem of the two works of Prabhakara. Mr. M. Rama-
krishna Kavi and Mr. S. K. Ramanatha Sastri say in one of
their articles
5
as follows:
I. Adyar Library, 39. c. 23, pt. 6, p. 6.
2. Ibid., p. 292.
,), Adyar Library, 39. c. 23, pt. 7, pp. 126, 127. There are
thirteen stanzas quoted here.
4. For the imformation that Salikanatha has written such a
work we depend solely on tradition.
5. Journal of the Andhra Historical Research Society, Vol.
II, pp. 260 ff.
16
uwe have very recently obtained a fragment of a
Mimamsa work on broken leaves whose colophon runs
thus:_:_iti bhawadipe prathamsyadhyayasya dvitiyai,J. padai,J..
A cursory glance over the fragment will convince anybody
that the work deals with the theories of the Prabhakara
school. It begins with the second pada of the first chapter
and professes to explain the misunderstood terms of expres-
sion in the of Sabarasvamin."
On this last sentence there is a note by the writers of the article,
which reades as follows:
The first leaf broken in the beginning reads as follows:
vakyani sabare. durjfiiitarthani drsyante arthal;. . . .
have been able to get at the fragment referred to by Mr.
M. Ramakrishna Kavi and l\.fr. S. K. Ramanatha Sastri. I am
giving some extracts from it at the end of this Introduction.
But the portion available is so small that no conclusion is
possible. Mr. Kavi and Mr. Sastri say in the article that a copy
of Salikaniitha's commentary on the work of Prabhakara called
VivaraQa or Laghvi is available in Malabar. I have been trying
to get at the work. But till now my attempts have been failures.
If I succeed in getting the work, I will take another opportunity
to give out the coutents of the work.
The work, supposed to be by Prabhiikara, to which our
attention is drawn by Mr. Kavi and Mr. Sastri in the above-
mentioned article, does not solve any of our difficulties, since the
portion available is so small that we can arrive at no conclusion
from the material available in it. But it raises new difficulties.
Till now we have been speaking of one of the works of Prabha-
kara as Brhaii (the work now published), with its other name of
Nibandhana, and of the other work of Prabhakara as the Laghvi
with its other name of Vivaral).a. Now the colophon in this
work, which is supposed to be by Prabhiikara,l gives the name
of the work as The question now arises whether
this is a third work of Prabhakara or is identical with
the Laghvi. The name of Salikanatha's on the work
of Prabhakara called Laghvi, is known to be called Dipasikha,
and this name will be very appropriate if .the original work
1. There is a great possibility that this Bha-i!yadipa may be a
work on the Prabhli.kara School by a later author. There is no
evidence. at present to show that the work belongs to Prabhi.ikara.
17
of Prabhakara which explains is called
But I have not been able to get at the name attached
to the work of Prabhakara. The two names familiar till now for
each of the two works of Prabhakara are Laghvi or Vivaral:}a
for the one, and Brhati or Nibandbana for the other. Thus the
new name found in the fragment, fascinating on
account" of the name Dipasikha of a commentary on Prabhakara
by Salikanatha, only adds to the difficulties in the already com-
plicated position regarding the works o Prabhakara.
At present we can be certain only of one work of Prabha-
kara, and that work is the Brhati. About the other work, namely,
the and also about its commentary by Salikanatha
called the it is safer to reserve our opinion till more
material comes to our rescue. If Prabhii.kara has written two
commentaris on the Siibarabhaflya, each going by more than one
name, then there is no doubt regarding the allocation of titles;
Nibandhana must be the other name for the Brhati and Vivara!)a
must be identified with the Laghvi.l Perhaps there is one more
name for the Laghvi and that is (a very appropriate
natne when we consider the name of its commentary by
natha, namely Dipasikha). The of Salikanatha
gives no support to the view of Prabhakara having written
another work. And the silence of Salikanii.tha cannot be easily
dismissed. It is held that Salikanii.tha \Vas a direct pupil of
Prabhftkara. In the beginnings and ends of the various sections
in the works of Salikanii.tha, he speaks about Prabhiikara. There
is only one place, so far as I could discover, where there is an
indication of Salikanatha being the disciple of Prabhakara. The
following is the passage where Salikanatha speaks about Prabhii.-
kara being l;is teacher:
Arthibarpsparsitii.sanka yathii sabdasya varyate I
Prabhi"tkaraguroJ:t tathii. yatno vidhiyate IJZ
If Sii.likanii.tha was a disciple of Prabhakara, it is certainly strange
that" there not even a hint about his teacher having written a
commentary on other than the one on which he
has written. the commentary called the and
that there is no hint of his having himself written a commentary
on that work of Prabhii.kara also, especially since, as it is held,
1. Cf. Passages cited in Journal of Oriental Research,
Madras, Vol. III, pp. 284-86.
2. Prakara:Jtapaficikii, 2nd prakara:Jta, 1st stanza.
c .
18
the Brhati is the second of two commentaries on the Sabara-
by Prabhi:i.kara.
I leave it at this point. Now I must revert to the works
of Kumarila Bhatta. In Si:i.likanatha's and in his
Prakarat;1apafi.cika there are many quotations which are not
traceable to the available works of Kumarila; but which must be
from some work of Kumarila Bhaga. There are similar quota-
tions in some Nastikadarsanas.I By a comparison of these
quotations with passages in the there is a possibility
of concluding that these quotations may be from a work of
Kumarila which is 1nore voluminous than the Sloka vartika.
So far as the quotations by in his are.
concerned, there is a very interesting point that I have noticed.
Among the quotations found in the first pada of the first adhyaya
of the those passages that are traceable to the available
works of Kumarila are confined to the Slokavartika, i.e., to the
first pada of the first adhyaya in Kumarila's works also. Among
the quotations from the second pada of the first adhyaya to the
end of the third adhyaya in Salikanfttha'$ those that
are traceable to the available works of Kumarila are confined to
the Tantravartika, i.e., to the corresponding portion in Kumarila's
works also. And most of these quotations are in the form of
karikii.s. So far as quotations in the subsequent portions of
Saiikanii.tha's are concerned, none are traceable to
any work of Kumii.rila now They are in the form of
kii.rikas, and in the 'fuptika, there is only one kii.rika, which is at
the end of the last pada in the ninth adhyaya.
2
From this
parallelism, it may be concluded that these quotations are from
a work of Kumlirila which is called the Vartika, which is in the
form of kiirikas, and which covered the entire twelve adhyii.yas of
the of Sabarasvii.min. This work may be identical with
the Karildi. mentioned by Madhavasarasvati. This work cannot
be identified with the Brhattiki:i.. Salikanii.tha refers to Kumarila
only as Vartikakara and never as 'fikakara. To him, 'fikakara
is Prabhakara. The work from which Salikanatha quotes was
known to him only as Vartika and not as 'fikii.. From the way
1. Cf.Journal of Oriental Research, Madras, Vol. I, p. 131:.
2. The stanza is :
tasmat prapripadadinam naiva syad apragitata 1
padarthatvapradhanatvad vakyasya syat pragitata II
closing of 1st pada in 9th adhyi:i.ya.
19
in which Madhavasarasvati enumerates the works of Kmnarila,
it is possible to surmise that the Brhattika is a commentary, very
elaborate, on the first portion of the of Sabara-
svamin, that Madhyamatika is the commentary, less elaborate
than the former, on the middle portion and that ':fuptika (which
is now a\ailable) is the commentary, very brief, on the last
portion. And this Brhattikfi cannot be identified with the Sloka-
viirtika either; passages quoted from the Brhattika are not found
in the Slokavilrtika. The exact identity of the works of Kumiirila
enumerated by Madhavasarasvat'i and of the works like Vartika
and Brhattikii (from which passages are quoted by Siilikaniltha
and quotations from which are found in Nyayasudhiil and in
Manmm:yodaya2) and also the exact relation with one another of
these various works of Kmniirila, are matters on which nothing
very deiinite could be asserted now.3.
We can make a surmise in the following way. Kumarila
may have first written the Tikas; then Prabhakara may have
written his Laghvi or Vivarai).a (or Then Kumiirila
may have asserted his position in his Vartikas (of the nature of
uk!iinuktaduruktavicara). Af1er this Prabhiikara may have
asserted his own position in his Brhati or Nibandhana. Then it
is understandable why in the commentary on the Brhati, Salika-
natha speaks only of the Viirtikas of Kumarila and not of the
Tikas, since the Brhati was written to refute the Vartikas.
If we are able to get at the commentary of on the
Laghvi, then it is likely that there we may find references to the
Tikas of I<:umarila. This is only a hypothesis, !'md has to be
confirmed by later investigation.
Opinions bave been expressed regarding Kumarila having
had three illustrious disciples, namely Prabhakara, Urp.veka and
Mai).c;lanamisra,4 about U111Veka being identical with Bhavabhuti,s
the author of U ttararamacarita and other dramas, and even about
1. Nyiiyasudha, I, 3-10.
2. Manameyodaya (T. P. H. Ed.), p. 126.
3. The Brhati is Prabhakara's Tika. Rrhattika means B:rhati-
tildi.. Has there been auy confusion between the name of Prabha-
kara's work and any work of Kumarila?
4. Tattvabindu, edited by Mr. V. A. Ramaswami Sastri,
Annamalai University, Introduction, p. 35.
5. See Gaugavaho, Bombay Sanskrit and Prakrit Series, No.
XXXIV, second edition, 1927; Introduction, Note IV, pp. ccv ff.
and supplementary Note III, pp. cclx ff,
20
the further indentification of Ul!lveka with Suresvara and
Srika:Jttha. All such opinions can llt present be taken only as
-hypotheses and stand in need of evidence for confirmation.
There is evidence to show that U l!IVeka was a disciple of
Kumarila.l Urpveka has commented on the works of Mal)<;lana-
misra2 and also on Kumftrila.s He also ctiticises Prabhlikara. 4
While Salikanatha says that in most of the places, Prabhii.kara
is criticising the Vartika, there arc some places in which Sloka-
vartika of Kumarila presupposes Brhati. I may in this connec-
tion point out the passage "yat tu !aukikam vacanam"
and its commentary by Prabbakara in his Brhati
5
and by
Kumarila in his Slolmvartika.s Here the Slokavartika passage
seems to be a criticism of the Brhati passage. All this intricate
mutual relation among these authors can be explained only
if they are all taken to be contemporaries.
Nothing definite can be said about the native country
of Prabbakara. He may be a MalayaJi. The reference to the
the maternal uncle's wealth in the passage
11
iad idam anyadiyam
anyasyocyamanam mii.tuladhanakathananyayam avahati"
7
may
be an allusion to the matriarchal system prevalent in Malabar.
In this connection I may cite a stanza that is quoted in the
Spigaraprakasa by Bhoja, in which there is a mention of Pra-
bhakma having been banished from his native home since he
was a follower of !he Siimaveda. The stanza is:
dhurtair yat svapacikrto vararucis sarvajfialmlpo 'pi san
jivann eva ca gamito bharscur yael abhyarcya-
[dhil) 1
1. See Gauc;lavaho, noted above.
2. Mal).c;lana's Bhavanaviveka with the commentary of
Uq1veka; edited by Mahiimahopadhyaya Ganga11atha Jha; Prince
of Wales Saraswati Bhavan Texts, Benares, No.6, Pt. I, 1922,
Pt. II, 1923.
3. Tatparyaprakasika by Uqweka, a commentary on the
Slokavartika of Kumarila Bhatta; in the possession of Mr. S. K.
Ramanatha Sastri; in the course of publication in the Madras
University Sanskrit Series.
4. In numerous places in the work mentioned in note 3.
5. Brhati, p. 26.
6. slokavartika, r. i. 2. stanzas 102 :ff.
7. . Brhati, p. 330-31 .
21
chandogo 'yam iti prabhiikaragurur desiic ca nirvasito
madvrttantavijrmbhitena mahata tat sarvam alpikrtam 11
1
There is a tradition in Malabar that many families that originally
followed the Samaveda became converted into
since the followers of the Samaveda were under some disadvan-
tage socially. Now there are very few families following the
Sftmaveda in Malabar. It may be that the above stanza refers to
whitt happened to Prabhftkara in Malabar. I know that this can
at best be only a conjecture.
In a rather recent work called the Kokilasandda by
Uddat)Qa Kavi, there is a description of the Pnrali Kings who
ruled in that part of ancient Malabar which is now called
Kottayam in Travancore Slate, in which it is said that the revival
of the Bhattn. school of MimaJYlRft was due to these kings. The
stanza is as follows:
pratyapatti]f pataga yaclupajfiafi ca kaumariliinam
2

If there was a revival of the Bhii.tta school of l\limi"U11sa, the're
must have been a suppression of it in Malabar and it is only
reasonable to suppose that this suppression must have been due
to the prevalence of the rival school of Prabhakara. These are
some of the stray references to the connection of Prabhftkara
and the school of Prabhakara with Malabar.
When we come to problems of the native country of
Prabhakara, his date, his chronological relation with other
authors and such other matters, we are landed in a whirlpool of
conflicting currents. We are on safer ground when we come to
the doctrines propounded by Prabhii.kara.
It is the Vedanta system, especially the Advaita of Sailkara-
dirya, that has appealed to modern scholars; in the estimation of
modern students, Mimiirpsa occupies a very insignificant position.
If we look into standard works on Indian Philosophy written in
modern times, works like .Max Muller's Six Systems of Indian
Philosophy,s Prof. S. 'Radhak:ishnan's History of Indian Philo-
1. Sp1giiraprakasa by Bhojadeva, Government
Manuscripts Library, Madras, 1<. 3252, XI Praldisa,
p. 441.
2. Kokilasandesa by Uddal].ga :published by the
dayam Press, Trichur; Piirvabhaga, stanza 44.
3. Vedanta 110 pp.; Mimatj!sa 24 pp.

Vol. II,
Mangalo-
22
sophy,l Prof. Das Gupta's History of Indian Philosophy,
2
and
History of Indian Philosophy by Prof. M. Hiriyanna
3
, it will
be found that many pages are devoted to Vedanta Philosophy,
but the entire Mimaljlsa is disposed off in a few pages. It is not
my intention in this Introduction to enter into an elaborate
description of the Mimiiljlsa doctrines, with special reference to
the school of Prabhakara. That I reserve for the Introduction
of a later volume in this series, namely the edition of Nayaviveka1
a standard 'vork on the Prabhakara school of Mimiiljlsa. Here
I want to emphasise the fact that it is the Mimaljlsii philosophy
that reflects the real spirit of Hindu civilization and that a true
evaluation of Hindu civilization can be made only if more
tion is paid to the Mimaljlsa Literature.
The Mimiiljlsii deals with the problem of the moral order
in human society. What is Law, whence does Law deri\'e its
authority, what is the source from which we can understand
Law, how docs Law operate on man, why should man obey Law,
for whom is Law meant (i.e., who is the adhikarin for Law),
these are some of the most important topics dealt with in the
Mimaljlsii Literature. To explain in a consistent way the various
points arising out of a consideration of the problem of Law, the
Mimaljlsii Philosophy enters into an examination of the nature of
man, the nc.ture of the Universe and man's relation to the
Universe. The nature of man and of the Universe and the
relation of man to the Universe as ex:plained in the other
systems of philosophy do not satisfy the needs of Law. It is
a fundamental requisite of Law that there must be a real
individual who can be held morally responsible for his actions.
In the Sali.khya-Yoga system, there is no individual who has
a real moral responsibility. In his absolute nature, he is pure
cit without an object for the citi. The entire Universe is a
manifestation of Prakrti, which does not in the least affect the
individual, i.e., the A or the individual who is
absolutely unaffected by the Universe is not ultimately subject to
any Law. In the system also, the Universe and
the individual's experience of the Universe are only accidents. The
ultimate goal which man aspires to reach is a condition in which
the soul is for ever free from all accidental attributes, all attri-
1. Mimal]lsii only 55 pages. Advaita Vedanta occup!es 230
pages.
2. Vedanta 320 pp.; Mimatpsa 40 pp.
3: Vedanta 70 pp. ; Mimarpsa, 38 pp.
23
butes which, in the worldly stage of the soul, are peculiar to it;
attributes like knowledge, desire, volition, happiness and misery,
virtue and sin. Again the Universe is created by God for some
purpose; some accident in the soul, its is the occasion for
the creation. Law, and Veda which comprehends Law, are all
within the sphere of God's creation. All these factors take away
the real moral responsibility of man, and Law itself, being the
consequence of an accident, ceases to be really Law. In the
Advaita system, there is no Law and there is no individual who is
responsible for fulfilling the requirements of Law. In the other
two schools of the Vedanta, there is a real individual who can be
held responsible for his actions; but the domination of God takes
away practically everything from the imporatance of Law as the
supreme factor in man's life and practically reduces tnan's moral
responsibility to zero. Further, in all these systems, "perfection''
is the ideal aimed at, and in a state of perfection, Law or Dharma
has no function. Thus in all these systems, Law occuppies a
subordinate position and man's obligation to fullfil the require-
ments of Law is only an accident.
The philosophy makes Law supreme and man's
responsibility to fulfil the requirements of Law unfettered. Law,
if it is to be really Law, must be eternal, absolute and supreme.
The Universe in which the Law operates must also be real and
eternal, not a mere accident; it must also conform to Law and
not to the wishes of a creator. Thus, from this need for placing
Law on a high pedestal, the Mimarpsakas regard the world
as real, with neither a creator nor a controller and as having no
beginning or end. Law is something which rises above all
human and superhuman intelligences. Law can be known only
from a transcendent Pramfu)a, which the call the
Veda. Niether human experience nor his intelligence can create
Law and neither of them is the Pramai}a for Law. Law does
not derive its authority from any external source, like the State
and the King. Law derives its sanction from itself. Man can
understand Law; but no man can make Law, not even the King
and not even God. Law is there; Law is supreme. This is the
Mimii.Ipsa view of the world, of man, and men's relation to each
other and to the world. Logic, epistemology, psychology,
metaphysics, jurisprudence and ethics, all in the Mimarpsa
philosophy are built on this supreme position assigned to Law.
The l\.fimilJ11Sii system of philosophy stands apart from all other
systems of Indian philosophy.
This l\1imal1Jsa system, as has already been said, was split
up into two schools, namely the schrJol of Kumarila Bhatta and
the school of Prabhakara. In the attitute towards Law, towards
the nature of the world, towards the nature of man and towards
men's relation to each other and to the world,,Ulere is not much
of a difference between the two schools. In both the schools,
Law is supreme, Law derives its authority from itself, the world
is eternal, uncreated and indestructible, and men's relation to
each other and to the world is defined by this Law.
But there are many places where the two schools differ on
important points, especially on the problem of morality. In the
Veda, which is the source of Law, there are what arc technically
cai!ed 11 vidhis", prescriptions of what man shall do. These
"vidhis" are e1ther 11 nitya" or "kamya". According to the school
of Kumarila man performs the actions enjoined by the
"nityavidhis" to avoid sin and he performs the actions enjoined
by llkamyavidhis'' to attain some desirable result. Some definite
result, either in the form of the avoidance of sin or in the form
of the attainment of a positive good impels man to perform the
actions. According to the school of Prabhiikara, there is the
distinction between the "nityavidhis" and "kamyavidhis". But
man performs the actions because they are enjoined in the Vedas.
In the case of "kiimyavidhis", there is a positive gain resulting
from the performance of the action; in the case of the
"nityavidhis", there is no result at all. Man does his duty
because it is his duty as prescribed in the Vedas.
1
Modern terms
like t;Itilitarianism and categorical imperative may find some
approxin1ation to ihe two views of morality according to the two
Mimarpsii schools.
According to the school of Kumarila, some good result
or avoidance of some sin is the important thing in morality.
This may be called the utilitarian view of morality. But accord-
ing to the school of Prabhakara, good and bad, desirable and
1. cf. Bhamatr Catussiitri, T. P. H. Edition, p. 304: For this
(Prabhakara) School, karya, l'liyoga and apilrva are synonyms.
What is to be done (karya) is that which prompts (niyoga), and
this is the trans-experiential potency which secures
heaven. The determinent of karya is volition (krti), and of this
the determinent is the particular act (kriya). The fruit (bhiivya
or phala, e.g., heaven) is emphatically not what prompts nor the
determinent.
25
undesirable, these have nothing to rlo with morality. One does
his duty, because it is his duty to do so. It is prescribed in the
Vedas and man does it. Question of good and bad does not arise.
Law prescribes what man shall do and it is not for man to
consider whether what Law prescribes is right and then to do
what is prescribed if he feels that what is prescribed is right,
accepting final result as the standard for fixing whether what
is prescribed is right or not.
Then: are many other points on which the two schools
differ from each other. In the very opening section of the
Mimfup.sa, namely the first Siitra, the two schools differ. The
first Siitra is "athato dhannajijfiasa". Here the word "atha"
means "after the study of the Veda". Then the problem arises
how the study of the Veda comes in at all. According to the
school of Kumarila, every Brahmin shall study the Veda accord-
ing to the Vidhi <svlidhyayo 'dhyetavyal:_l". But according to the
school of Prabhlikara, the position is different. According to the
vidhi a ~ t a v a r ~ a m brlihma!)am upanayita; tam adhyapayita", it is
the duty of the teacher to teach the boy and since there cannot
be a teaching without a studying, the study comes in as subser-
vient to the teaching. Is it the duty of the child to study or is it
the duty of the elders to teach ? This is the problem. The
two schools differ on this point. This point has a great bearing
on the problem of elementary education in ancient India.
There are various other points on which the two schools
differ. Cidlinanda deals with forty-four points
1
in his work
called the Nititattviivirbhava according to the school of Kumarila
Bhatta. In the Prabhlikaravijaya by Nandikesvara, many points
are dealt with according to the school of Prabhakara.
2
It is not
possible for me to deal with all the points in this Introduction .
. But I may deal with some important points.
One of such points is the very interesting one about '
1
bhrama"
or delusion. When a man mistakes a rope for a snake, there is what
1. The 44- points are given in the Edition of Tattvabindu,
Annamalai Universit-y Sanskrit Series No. 3,p. 76 (Introduction).
2. cf. Ibid., p. 75. The Ms. in the Madras Government Oriental
Manuscripts Library (R. 3299) appears to contain only 19 sec-
tions instead of 21 given in the Introduction to Tattvabindu.
D :
Z6
is called a or delusion. But Prabhakara in his uncom-
promising realism refuses to accept a thing called
1
bhrama".
According to him, to know is to know validly; all knowledge is
valid. It may be that a thing is imperfectly known; but nothing
can be wrongly known. In the case of a rope being mistaken
for a snake, where the knowledge takes the form
11
this is a snake"
while actually it is a rope. there are really two imperfect pieces
of knowledge, one containing only the subject
11
this" and the
other containing only the predicate "snake" joined together. One
is a perceptual knowledge and the other is a recollection. There
is a non-recognition of this d1stinction. But there is no delusion
at all; according to Prabhakara there is only .an absence of
knowledge. E1ther there is a knowledge (and if there is know-
ledge it is a valid knowledge) or there is no knowledge; there
can never be a wrong knowledge. This is the view of the Pra-
bhakara school. The school of Kumarila, in common with
most other schools of philosophy, recngnises wrong knowledge.
Kumarila Bhatta recognises both Vedic and ordinary langu-
age as conveying valid knowledge. He recognises further that
both a statement of fact and a statement of what one shall do
convey a valid knowledge. But according to Prabhakara, only
Vedic language, and only such portions of it as state what one
shall do, conveys a valid knowledge. The other portions of the
Veda, where there is no statement of what one shall do, has
a meaning only when they are brought into relation with state-
ments of what one shall do. So far as ordinary language is
concerned, they do not directly convey a meaning. As stated in
the Manatneyodaya of Narayal).a Bhatta,l
1
'the words of a man,
however, simply lead to the inference of the intention of the
speaker ahd do not convey by themselves the meaning of a
sentence." Again, according to Kumii.rila, the words convey
the meaning of the object as a mere thing, and in a sentence,
these things are brought into relation. But according to Prabha-
kara, words express an object as related, not as a mere thing.
There are various other points on which the two schools
differ. In the number of means of vahd knowledge, in the
number of the objects of knowledge, in the nature of
1. Manameyodaya, T.P.H. Ed., p. 103,
27
in the nature of cognition, in these and various other matters, the
two schools differ. It will be more appropriate for me to enter
into these details after publishing more works of an authoritative
nature on the subject of the Prabhakara Mimarp.sa. The
Department has alreat.ly taken up the publication of some of
them. At a later stage, it may be possible for the Department to
present in a complete form the differing interpretations put
on the passages in the Bhai?ya of Sabarasvamin by the two
schools and the different doctrines held by these two schools on
the various points raised in the l\Hmarp.sa system.
As said above, the l\1Imarpsa deals with the problem of
moral order among men. Essentially, Veda is the for
knowing what morality is. But everything is not said in the
Vedas as we have it. In such cases, Smrtis (including Itihasas
and and the conduct of great men (SiHas) are also
for morality. In the body of the literature we call
Vedas, there is a considerable portion which does not prescribe
what man shall do. Such portions must be brought into some
sort of syntactical relation with those portions where there are
statements of what man shall do and what man shall not do, and
such portions are mainly classed as arthavadas. Then there are
other such portions which are called namadheyas (names of
actions which man shall do) and still other portions which
are called mantras, formulae which have to be recited at
sacrifices and other actions that are to be done. There is no
portion in the veda which is meaningless or purposeless (the
purpose being the definition of dharma).
If in the extant veda there is no statement of something
which has to be done, and if there is a statement in a Smrti
to that effect, then a Vedic passage, now lost, has to be inferred.
In such cases, one has to be very careful. For every statement
of such a nature found in the Smrtis, one does not assume a lost
Vedic statement. This is. brought out in the third in
the third pada of the first adhyaya. Here the question is about
clothes that have been used in a ritual-how to dispose of those
clothes. There is no Vedic passage to say what has to be done
with them; but there is a Smrti passage which says that the
adhvaryu receives them. In this case it is said that one shall not
<1ssum,e a lost Vedic statement to that effect, since the Smrti
passage may have as its basis the greed of the adhvaryu.
28
If the Mimarp.sa places the eternal Veda on such a high
pedestal, it is not due to any intellectual cowardice and the object
is not to compel man to kneel at the foot of the pedestal. The
Mimarp.sa takes a very independent and rational view and its atti-
tude to man's obligation to do what is given in tQ.e is not
one of "do it; there shall be no question of why". The attitude is
more one of understanding and conviction. That is why there is
so much insistence on study and understanding, and on submitting
Veda to a thorough and systematic investigation. Man finds
himself in some particular surroundings. He can be his own
master. He cannot and shall not get away from where he is.
This is a system of thought in the field of Indian philosophy
which deserves better study and appreciation than what it has
received till now at the hands of modern scholars.
C. KUNHAN RAJA.
N. B. On p. 21 omit " in the Travancore State "after '' in
that part of Malabar now called Kottayam ".
ADDITIONAL NOTE
After printing the Introduction, it is noticed that Salikanatha
refers to two of his paiicikas other than the Prakara'l}apanctka. I
have &tated on p. 17 of the Introduction that there is no evidence
of Salikanatha having written a commentary on any work of Pra-
bhakara other than his commentary called the JY.juvimala on the
Brhati. In the Prakara'f}apancika, Chowkamba Sanskrit Series
edition, p. 46, the following passage occurs: yat tu sarpyukta-
samavetatvat karmal;).al,l uktam, tad ayuktam; tasya
Etac ca pancikadvaye
prapaficita1n; atrapi ca anumanaparicchede This
shows that Sahkanatha has written two works called paficikas
other than the Prakara1Japanctka; one is the [f.iuvimalapancika
which is the commentary on the Brhati; the other, it is likely, is
a work called the being a commentary on
the Laghvi.
Extracts from the Bhal?yadipa, mentioned m the Introduc-
tion, p. 16.
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