DOI Page / Citation link:
https://doi.org/10.11588/diglit.39769#0553
THE THIRTEENTH LECTURE.
527
and discuss them. This is important as showing that these
authors looked upon the Mimansa rules as the legitimate
and authoritative guides of interpretation. No doubt,
their discussion of Mimansa principles is in some cases
acade»mic, as*for instance, in'the case of the long dis-
cussion of Jimutavahana on the Dwyo Pra’ntyanti
M^xim. Nevertheless the 'long discussion <}n the
Dwayo Pranavanti maxim is interesting, especially as,
by a frea.k of fortune, this maxim of which Jimutavahana
# « • * •
makes so mucji of, 'has been flagrantly violated in cons-
truing the Dayabhaga in a vital pqrt*of it.
In the ninth lecture the use and application made of
the Mimansa rpaxmis by other notable'jurists have be on
s'hown by instances. The authors who have been
referred to are Nilakantha, Medhatithi, Kulluka Bhatta,
Raghunandan and Nanda Pandit. I haVe given a promi-
nent place .to the Mimansa discusssions of Ntlkantha,
because his position in the Bombay, Presidency is like*
that of Jimutavahana in Bengal. I have given his views
at length in respect of interpreting 'die texts bearing on
the question of eligibility or otherwise ■of sister’s sons
&c for adoption, though they- Lordships of the Privy
Council have not accepted his views. The application
of certain maxims by Medliatithi and Raghunandan has
been shown not so mucfl to elucidate those maxims as
to show that these authors felt themselves bound to
P * /
support their positions by the authority* of the Mimansa
Si’tras.
. In the second par*‘of this lecture I have tired to
•explain to you 'three great ideas which have more
or less influenced the Smriti writers viz., the protection
of the family,* individual development and cultivation
527
and discuss them. This is important as showing that these
authors looked upon the Mimansa rules as the legitimate
and authoritative guides of interpretation. No doubt,
their discussion of Mimansa principles is in some cases
acade»mic, as*for instance, in'the case of the long dis-
cussion of Jimutavahana on the Dwyo Pra’ntyanti
M^xim. Nevertheless the 'long discussion <}n the
Dwayo Pranavanti maxim is interesting, especially as,
by a frea.k of fortune, this maxim of which Jimutavahana
# « • * •
makes so mucji of, 'has been flagrantly violated in cons-
truing the Dayabhaga in a vital pqrt*of it.
In the ninth lecture the use and application made of
the Mimansa rpaxmis by other notable'jurists have be on
s'hown by instances. The authors who have been
referred to are Nilakantha, Medhatithi, Kulluka Bhatta,
Raghunandan and Nanda Pandit. I haVe given a promi-
nent place .to the Mimansa discusssions of Ntlkantha,
because his position in the Bombay, Presidency is like*
that of Jimutavahana in Bengal. I have given his views
at length in respect of interpreting 'die texts bearing on
the question of eligibility or otherwise ■of sister’s sons
&c for adoption, though they- Lordships of the Privy
Council have not accepted his views. The application
of certain maxims by Medliatithi and Raghunandan has
been shown not so mucfl to elucidate those maxims as
to show that these authors felt themselves bound to
P * /
support their positions by the authority* of the Mimansa
Si’tras.
. In the second par*‘of this lecture I have tired to
•explain to you 'three great ideas which have more
or less influenced the Smriti writers viz., the protection
of the family,* individual development and cultivation