പൂർവ്വമീമാംസാദർശനം - ഒരവലോകനം

The Encyclopedia of Philosophy of Religion. https://onlinelibrary.wiley.com/doi/10.1002/9781119009924.eopr0243, 2021

The Mīmāṃsā school was originally concerned with the exegesis of the Veda. From the early period, it continued to have a close relationship with Vedānta, the exegesis of the Upaniṣads, and with the science of grammar. In the early medieval period, Mīmāṃsā entered into a new era when Kumārila and Prabhākara articulated their own positions with regard to many philosophical topics, in particular epistemology and the theory of scripture, which were the subject of lively discussion among philosophical schools in India. Kumārila recommended to Brahmins that they maintain a tolerant attitude towards the schools of other Vedic branches, whereas he intolerantly criticized Buddhism as a heretic religion and philosophy. He also supported the new Brahmin movement to systematize Hindu customs. Prabhākara articulated his idea about the unity of a Vedic scripture and its activity towards human beings, an idea that can be traced back to traditional Mīmāṃsā.

Journal of Indian Philosophy, 2020

The article concerns a mediaeval Indian debate over whether, and if so how, we can know that a self (ātman) exists, understood here as a subject of cognition (jñātṛ) that outlives individual cognitions, being their common substrate. A passage that has not yet been translated from Sanskrit into a European language, from Jayanta Bhaṭṭa’s Nyāyamañjarī (c. 890 CE), ‘Blossoms of Reasoning’, is examined. This rich passage reveals something not yet noted in secondary literature, namely that Mīmāṃsakas advanced four different models of what happens when the self perceives itself. The article clarifies the differences between the four, and the historical and logical relationships between them. It also hypothesizes pressures that constituted the need for the creation of the newer views, i.e. perceived problems with the earlier views, which the proponents of the newer views saw themselves as overcoming.

This article investigates the emergence of the concept of “subject” in Mīmāṃsā philosophy, both from a historical and a theoretical point of view. Historically, Mīmāṃsakas probably started inquiring into a “subject” because of the Vedic prescriptions related to the agent of sacrifice. As a matter of fact, they interpret Upaniṣadic statements about the ātman as referring to the agent of sacrifice, thus relating the ātman with concrete instances of an agent. Such an agent is in turn identified by his desire for the result of the sacrifice. In summary, the agent emerges as “subject” because of his desire for something. The inseparable bond of subject and desire seems to contradict the common view that liberation is attained through the extinction of desires. Either this stand-point is not shared by Mīmāṃsakas, or the Mīmāṃsā theory of the subject is meant to explain only the worldly status of the subject and the subject who attains liberation is out of its precinct of application.

Brahmamimamsa in English., 1965

Authored by late Dharmadhikari Prof., H N Raghavendrachar, M A . D O C This Book was published by The University of Mysore in the Year 1965 in English, This treatise is a masterly production, at once weighty and illuminating, summing up as it does, the Dvaita stand point in Vedanta, with introductory note by T Burrow, Boden Professor of Sanskrit in the University of Oxford. This Book is split into 5 portions in order to accommodate uploading restriction of 199 MB and less of the Site. This is the 3rd portion of the Book.

"Mīmāṃsā Beyond Yāgaśālā," World Sanskrit Conference (Vancouver, Canada 2018).