श्लोकवार्त्तिकम्: Kumarila Bhatta's Slokavarttikam: Sanskrit Text and English Translation with Notes and Romanticized Form

Slokavarttika of Kumarila Bhatta; a text of great importance in the area of hermeneutics, linguistics and philosophy; was translated into English from 1 Sanskrit original Sans with extracts from the commentaries Kasika of Sucarita Misra and Nyayaratnakara of Parthasarathi Misra by Dr. Ganganatha Jha, an acclaimed scholar of Indian knowledge systems and firstly published by Asiatic Society of Bengal in 1908 with a long introduction. This volume was the first one which opened the door of the Bhatta school of Purvamimansa for English speaking readers and spread Vedic thought across Indian boundary especially to the European countries.

Important notes on serious philosophical issues based on the extracts from Kasika and Nyayaratnakara made this volume more valuable for researchers and serious readers of Indian philosophy. But one aspect that always disturbs my mind is the absence of original Sanskrit verses of Slokavarttika in that volume. Being a student of Sanskrit and Indian philosophy I always prefer to go through original Sanskrit lines first and then any translations. English translation without original Sanskrit sometimes becomes unable to maintain the rhythm of textual meaning. As per my understanding original Sanskrit with English translation can be more beneficial and understandable to traditional Indian as well as English speaking western scholars.

Other important point that requires attention in this volume is updated diacritical marks. Diacritical marks used in the first quarter the uh of 20th Century sometimes lose their readability. Furthermore, diacritical marks for (ঘ) and Ir (ल) are to be developed. It is also to be noted that if someone goes through only English translation can hardly find out these problems. But it matters when someone goes through English translation with original Sanskrit lines. Sanskrit is a rule-bound language hence no one can replace() with (চ্ছ) and ly () with / (ल). A slight mistake can change whole context and meaning of the text.

The above-mentioned problems are to be solved and that essentially requires re-editing of this volume by incorporating original Sanskrit Varttika, updating diacritical marks and identifying new diacritical marks for f() and lr (). By getting equipped with these required improvements this edition of Slokavarttika will have more readability and clarifying features to attract young scholars for serious study of Indian philosophy in general and Mimamsa in particular. Original Sanskrit Varttikas of this volume are based on the Slokavarttika with Hindi Vyakhya of Durgadhara Jha published by Kameshwarsingh Darbhanga Sanskrit Vishvavidyalaya, Darbhanga in 1969.

It is our duty (rsirna) to make our fundamental texts approachable to new generation so that they can have direct access to them and dissemination of knowledge can be possible to aspirants. I have tried my best to present this volume in authentic way. If it helps and benefits the reader of Indian philosophy, I will feel my effort has borne fruit.

The word Mimamsa more properly Purva Mimarisa-is applied to the system originally propounded by Jaimini. The other names given to this system are Purvakanda, Karma- Mimamsa, Karmakanda, Yajnavidya, Adhvaramimamsa, Dharmamimamsa, and so forth-some people even speak of it as the Dvadasalaksan.

Inasmuch as the avowed object of this system is a consideration of Dharma it is commonly spoken of as Dharmamimamsa. Of the Veda, there are three sections or Kandas: The Karmakanda, the Upasanakanda, and the Jnanakanda. And it is only that portion of the Veda which is contained in the first of these that is dealt with in the Purva-Mimarmsa; and for this reason it is spoken of as Purvakanda, Purvamimamsa, or Karmamimamsa. Though the Karmakanda of the Veda treats of many such actions as 'Sacrifice,' 'Giving,' 'Offering,' and the like, yet it is of the sacrifice that this system treats mostly, and it is full of discussions about sacrifices only. And for this reason people speak of this as Yajnamimamsa or Adhvara- mimamsa.

This consideration of Dharma is found to consist of twelve parts; and these parts have been put by Jaimini in the form of twelve Adhyayas; and hence the system has come to be known by the name of Duvadasalaksani.

For a detailed explanation of the subject-matter of each Adhyaya and adhikarana, the reader is referred to the Appendix.

While chiefly dealing with these subjects, Jaimini has in many places dealt with other things is connection with these. It is clear that all that is treated of by Jaimini is chiefly Vedic. In the work known as the Veda-beginningless and authorless, were found mentioned here and there, at random, many sacrifices, offerings, etc. And hence it was very difficult to understand and grasp the methods and procedure of the various sacrifices, etc.; consequently, at the time of the performance of a sacrifice, at each step the performers would meet with serious doubts and difficulties. And all this difficulty has, once for all, been, set aside by Jaimini, by means of the Sutras dealt with here. And it was only after the Mimamsa philosophy had been duly propounded that the path of Karmakanda became easy.

At the very outset, Jaimini divided the Vedic sentences into two kinds: The Mantra and the Brahmana. The former is now known as the Samhita-i.e. Rgveda samhita, etc.