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A History of Indian Philosophy, Volume 1

Amongst the numerous other followers of Kumarila

of S'abara's work as contained

in the first chapter of the first book known as Tarkapada), _Tantravarttika_ (dealing with the remaining three chapters of the first book, the second and the third book) and _@Tup@tika_ (containing brief notes on the remaining nine books) [Footnote ref 1]. Kumarila is referred to by his later followers as Bha@t@ta, Bha@t@tapada, and Varttikakara. The next great Mima@msa scholar and follower of Kumarila was Ma@n@dana Mis'ra, the author of _Vidhiviveka, Mima@msanukrama@ni_ and the commentator of _Tantravarttika,_ who became later on converted by S'a@nkara to Vedantism. Parthasarathi Mis'ra (about ninth century A.D.) wrote his _S'astradipika, Tantraratna,_ and _Nyayaratnamala_ following the footprints of Kumarila. Amongst the numerous other followers of Kumarila, the names of Sucarita Mis'ra the author of _Kas'ika_ and Somes'vara the author of _Nyayasudha_ deserve special notice. Ramak@r@s@na Bha@t@ta wrote an excellent commentary on the _Tarkapada_ of _S'astradipika_ called the _Yuktisnehapura@ni-siddhanta-candrika_ and Somanatha wrote his _Mayukhamalika_ on the remaining chapters of _S'astradipika_. Other important current Mima@msa works which deserve notice are such as _Nyayamalavistara_ of Madhava, _Subodhini, Mima@msabalaprakas'a_ of S'a@nkara Bha@t@ta, _Nyayaka@nika_ of Vacaspati Mis'ra, _Mima@msaparibha@sa_ by K@r@s@nayajvan, _Mima@msanyayaprakas'a_ by Anantadeva, Gaga Bha@t@ta's _Bha@t@tacintama@ni,_ etc. Most of the books mentioned here have been consulted in the writing
of this chapter. The importance of the Mima@msa literature for a Hindu is indeed great. For not only are all Vedic duties to be performed according to its maxims, but even the sm@rti literatures which regulate the daily duties, ceremonials and rituals of Hindus even at the present day are all guided and explained by them. The legal side of the sm@rtis consisting of inheritance, proprietory rights, adoption, etc. which guide Hindu civil life even under the British administration is explained according to the Mima@msa maxims. Its relations to the Vedanta philosophy will be briefly indicated in the next chapter. Its relations with Nyaya-Vais'e@sika have also been pointed out in various places of this chapter. The views of the two schools of Mima@msa as propounded by Prabhakara and Kumarila on all the important topics have


[Footnote 1: Mahamahopadhyaya Haraprasada S'astri says, in his introduction to _Six Buddhist Nyaya Tracts_, that "Kumarila preceded Sa@nkara by two generations."]


also been pointed out. Prabhakara's views however could not win many followers in later times, but while living it is said that he was regarded by Kumarila as a very strong rival [Footnote ref 1]. Hardly any new contribution has been made to the Mima@msa philosophy after Kumarila and Prabhakara. The _Mima@msa sutras_ deal mostly with the principles of the interpretation of the Vedic texts in connection with sacrifices, and very little of philosophy can be gleaned out of them. S'abara's contributions are also slight and vague. Varttikakara's views also can only be gathered from the references to them by Kumarila and Prabhakara. What we know of Mima@msa philosophy consists of their views and theirs alone. It did not develop any further after them. Works written on the subject in later times were but of a purely expository nature. I do not know of any work on Mima@msa written in English except the excellent one by Dr Ga@nganatha Jha on the Prabhakara Mima@msa to which I have frequently referred.

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