Mimamsa Darshana (मीमांसादर्शनम्) - Revision history

Ckanak93: Adding category

2022-02-02T07:14:09Z

Adding category

Prthvi: added video

2021-05-30T12:10:12Z

added video

Pṛthvī: Text replacement - "spiritual" to "adhyatmik"

2020-03-12T16:49:18Z

Text replacement - "spiritual" to "adhyatmik"

Ckanak93: Replaced instances of the word 'sin'

2019-05-28T08:07:22Z

Replaced instances of the word 'sin'

Vachanp: /* Importance in interpretation of Dharmasatras */

2019-03-03T12:33:09Z

Importance in interpretation of Dharmasatras

Vachanp: Started a new subsection showing mimamsa as rules of interpretation of Dharmasastras.

2019-03-03T12:31:48Z

Started a new subsection showing mimamsa as rules of interpretation of Dharmasastras.

Vachanp: /* Mimamsa: a system of Vedic interpretation */ Added content from "Legal and Constitutional History of India" by Rama Jois

2019-01-19T13:18:16Z

Mimamsa: a system of Vedic interpretation: Added content from "Legal and Constitutional History of India" by Rama Jois

Vachanp: /* Mimamsa: a system of Vedic interpretation */

2019-01-19T09:57:32Z

Mimamsa: a system of Vedic interpretation

Vachanp: /* Mimamsa: a system of Vedic interpretation */

2019-01-19T09:56:01Z

Mimamsa: a system of Vedic interpretation

Vachanp: /* Mimamsa: a system of Vedic interpretation */ Language corrections

2019-01-19T09:55:15Z

Mimamsa: a system of Vedic interpretation: Language corrections

← Older revision		Revision as of 07:14, 2 February 2022
Line 89:		Line 89:
	==References==		==References==
	<references />		<references />
		+	[[Category:Darshanas]]

@@ Line 2: / Line 2: @@
 Jaimini's first aphorism - अतः तो धर्म जिज्ञासा states the whole aim and object of his system, viz. a desire to know [[Dharma|Dharma]] (Karma (कर्मः) in this context), which constitutes the practising of rites and sacrifices as prescribed by the Vedas. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into the the nature of Dharma.<ref name=":0" />
 ==Mimamsa: a system of Vedic interpretation==
 Mimamsa is a system of Vedic interpretation. Its philosophical discussions amount to a kind of critical commentary on the [[Brahmana (ब्राह्मणम्)|Brahmana]] or ritual portion of the Veda (वेदः). It interprets the Vedas in the literal sense. The central issue of Purva Mimamsa is ritual.<ref name=":0" />

@@ Line 22: / Line 22: @@
 In the ancient Nyaya Vyavastha (न्यायव्यवस्था, legal system), knowledge of Mimamsa was prescribed as an essential for a judge. Further, a post for Mimamsa scholar was recognised in the ten member legislative council proposed by [[Manusmrti (मनुस्मृतिः)|Manu Smrti (मनुस्मृतिः)]]. Jaimini's method of interpretation is based on three debts that every human owes.<ref name="LCHI-Rama_Jois-Pt6Ch1"/>
-# '''Devaruna (देवऋुणम्)'''. This literally translates to debt due to god and is satisfied by performing ''sacrifice''. The word sacrifice must not be misinterpreted. At every stage of life, a human must perform certain sacrifice to move forth spiritually (e.g. a Bramhachari (ब्रम्हचारिः) must sacrifice worldly pleasures).
+# '''Devaruna (देवऋुणम्)'''. This literally translates to debt due to god and is satisfied by performing ''sacrifice''. The word sacrifice must not be misinterpreted. At every stage of life, a human must perform certain sacrifice to move forth adhyatmikly (e.g. a Bramhachari (ब्रम्हचारिः) must sacrifice worldly pleasures).
 # '''Rshiruna (ऋषिऋुणम्)'''. The debt due to Rshis (hindi) is paid by acquiring knowledge. Every person must acquire knowledge pertaining to his/her work.
 # '''Pitruruna (पितृऋुणम्)'''. The debt due to forefathers is to be satisfied by maintaining a family and cherishing the family name.

@@ Line 56: / Line 56: @@
 The Mimamsa philosophy believes that Dharma is enjoined by the Vedas, known as the Sruti. Its practice leads to happiness. If the Smriti does not agree with the Sruti, the former is to be ignored. The practice by virtuous men or custom comes next to the Smriti.
-The Mimamsa philosophy recommends that a Hindu should lead his life in accordance with the rules of the Vedas. A Hindu has to perform Nitya Karmas like Sandhya, etc., and Naimittika Karmas during proper occasions to get salvation. These are unconditional duties. If one fails to do these, one incurs the sin of omission (Pratyavaya Dosha). One  performs Kamya Karma to attain special ends. If one avoids prohibited actions (Nishiddha Karrnas), one will avoid hell. If one performs the unconditional duties, one will attain salvation. If works or sacrifices are done in a mechanical way, without feeling, Sraddha (Faith) and devotion; they cannot help one to attain salvation.
+The Mimamsa philosophy recommends that a Hindu should lead his life in accordance with the rules of the Vedas. A Hindu has to perform Nitya Karmas like Sandhya, etc., and Naimittika Karmas during proper occasions to get salvation. These are unconditional duties. If one fails to do these, one incurs the papa (पापम्) of omission (Pratyavaya Dosha). One  performs Kamya Karma to attain special ends. If one avoids prohibited actions (Nishiddha Karrnas), one will avoid hell. If one performs the unconditional duties, one will attain salvation. If works or sacrifices are done in a mechanical way, without feeling, Sraddha (Faith) and devotion; they cannot help one to attain salvation.
 Jaimini does not believe in Moksha. He believes in the existence of Svarga (heaven) attainable through Karma or sacrifice. The Veda promises rewards to the sacrificer to be enjoyed in another world.

@@ Line 19: / Line 19: @@
 The laws of interpretation formulated by Jaimini and his succesors are quite general and they are applicable as much to works outside the Vedas as to that ancient text. They are widely used for arriving at the right interpretation of all old texts, particularly Dharmasastras (धर्मशास्त्राः, legal treatises), though they were formulated to help interpret religious acts mentioned in the Vedas.<ref name=":1" /><ref name="LCHI-Rama_Jois-Pt6Ch1">Justice M. Rama Jois, ''Legal and Constitutional History of India'' (2016), Part 6, Chapter 1, Pages 434-436</ref>
-Many of the examples in Jaimini's text are based on Karmakanda (कर्मकाण्डः, religious rituals) that existed in his time. The later generations hence found difficulty in understanding the original text. Sabara Bhashya which is considered an authoritative commentary helps overcoming this impediment.
+Many of the examples in Jaimini's text are based on Karmakanda (कर्मकाण्डः, religious rituals) that existed in his time. The later generations hence found difficulty in understanding the original text. Sabara Bhashya which is considered an authoritative commentary helps overcome this impediment.
 In the ancient Nyaya Vyavastha (न्यायव्यवस्था, legal system), knowledge of Mimamsa was prescribed as an essential for a judge. Further, a post for Mimamsa scholar was recognised in the ten member legislative council proposed by [[Manusmrti (मनुस्मृतिः)|Manu Smrti (मनुस्मृतिः)]]. Jaimini's method of interpretation is based on three debts that every human owes.<ref name="LCHI-Rama_Jois-Pt6Ch1"/>

@@ Line 16: / Line 16: @@
 ===Importance in Semantics===
 One of the primary aims of Mimamsa, as a branch of learning, is to resolve the relation of speech with thought. The Mimamsa in this respect serves as a necessary complement to [[Vyakarana Vedanga (व्याकरणवेदाङ्गम्)|Vyakarana (व्याकरणम्)]] or grammar. Mimamsa involves a great deal of discussion relating to social or folk psychology. This psychological inquiry contains much that is valuable for the modern science of semantics (branch of knowledge dealing with meaning in relation to linguistic forms).<ref name=":1" />
-The laws of interpretation formulated by Jaimini and his succesors are quite general and they are applicable as much to works outside the Veda as to that ancient text. They are widely used for arriving at the right interpretation of all old texts, particularly Dharmasastras (धर्मशास्त्राः, legal treatises), though they were formulated to help interpret religious acts mentioned in the Vedas.<ref name=":1" /><ref name="LCHI-Rama_Jois-Pt6Ch1">Justice M. Rama Jois, ''Legal and Constitutional History of India'' (2016), Part 6, Chapter 1, Pages 434</ref>
+Many of the examples in Jaimini's text are based on Karmakanda (कर्मकाण्डः, religious rituals) that existed in his time. The later generations hence found difficulty in understanding the original text. Sabara Bhashya which is considered an authoritative commentary helps overcoming this impediment.
-In the ancient Nyaya Vyavastha (न्यायव्यवस्था, legal system), knowledge of Mimamsa was prescribed as an essential for a judge. Further, the post of a Mimamsa scholar was recognised in the ten member legislative council proposed by [[Manusmrti (मनुस्मृतिः)|Manu Smrti (मनुस्मृतिः)]]. Jaimini's method of interpretation is based on three debts that every human owes.<ref name="LCHI-Rama_Jois-Pt6Ch1"/>
+In the ancient Nyaya Vyavastha (न्यायव्यवस्था, legal system), knowledge of Mimamsa was prescribed as an essential for a judge. Further, a post for Mimamsa scholar was recognised in the ten member legislative council proposed by [[Manusmrti (मनुस्मृतिः)|Manu Smrti (मनुस्मृतिः)]]. Jaimini's method of interpretation is based on three debts that every human owes.<ref name="LCHI-Rama_Jois-Pt6Ch1"/>
-# Devaruna (देवऋुणम्)
+# '''Devaruna (देवऋुणम्)'''. This literally translates to debt due to god and is satisfied by performing ''sacrifice''. The word sacrifice must not be misinterpreted. At every stage of life, a human must perform certain sacrifice to move forth spiritually (e.g. a Bramhachari (ब्रम्हचारिः) must sacrifice worldly pleasures).
-# Rshiruna (ऋषिऋुणम्)
+# '''Rshiruna (ऋषिऋुणम्)'''. The debt due to Rshis (hindi) is paid by acquiring knowledge. Every person must acquire knowledge pertaining to his/her work.
-# Pitruruna (पितृऋुणम्)
+# '''Pitruruna (पितृऋुणम्)'''. The debt due to forefathers is to be satisfied by maintaining a family and cherishing the family name.
 ==Jaimini's Mimamsa Sutra and its Bhasyas==

@@ Line 7: / Line 7: @@
 Shri Hiriyanna differs from above conclusions. He maintains that Mimamsa is more than a critical commentary on [[Brahmana (ब्राह्मणम्)|Brahmanas]]. Mimamsa doctrine exhibits an important change viz. the subordination of the idea of sacrifice itself to that of the attainment of [[Moksha (मोक्षः)|Moksha (मोक्षः)]]. This important change might have been brought about by the later Mimasakas, to bring this philosophy in line with other systems of thoughts and not let it remain a mere liturgical discussion focusing only on rites.<ref name=":1">Hiriyanna, M., Outlines of Indian Philosophy, Page 298</ref>
-Shri Hiriyanna writes <q>The spirit of the Brahmanas was to supersede the simple nature worship of the Samhitas, '''The spirit of the fully developed Mimamsa is to supersede ritualism as taught in [[Brahmana (ब्राह्मणम्)|Brahmanas]]''' and later systematized in Srouta Sutras (श्रौत सूत्राः). But the supersession in neither stage is complete and so Mimamsa is now known as as an admixture of the rational and dogmatic, the natural and the supernatural and the heterodox and the orthodox.</q><ref name=":2">Hiriyanna, M., Outlines of Indian Philosophy, Page 300</ref>
+Shri Hiriyanna writes <q>The spirit of the Brahmanas was to supersede the simple nature worship of the Samhitas, '''The spirit of the fully developed Mimamsa is to supersede ritualism as taught in [[Brahmana (ब्राह्मणम्)|Brahmanas]]''' and later systematized in Srouta Sutras (श्रौतसूत्राः). But the supersession in neither stage is complete and so Mimamsa is now known as as an admixture of the rational and dogmatic, the natural and the supernatural and the heterodox and the orthodox.</q><ref name=":2">Hiriyanna, M., Outlines of Indian Philosophy, Page 300</ref>
 Jaimini systematised the rules of Mimamsa and established their validity in his work. The rules of Mimamsa are very important for the interpretation of the [[Nyaya (न्यायः)|Nyaya (न्यायः)]]. The Mimamsa Sutras of Jaimini give a detailed description of the different sacrifices and their purposes, the doctrine of '''Apurva''', and also some philosophical propositions. There are twelve chapters in total.<ref name=":0" />
-Sabara (शबरस्वामिन्) is the author of the chief commentary or [[Bhashya (भाष्यम्)|Bhashya (भाष्यम्)]] on the work of Jaimini. Kumarila Bhattu (कुमारिल भट्टु), the Guru of Bhavabhuti (भवभूति), commented on the Sutra (सूत्रः) and the Bhashya. He proved the eternal character of the Vedas and the efficiency of Vedic ceremonials. Prabhakara (प्रभाकरः) was a pupil of Kumarila who wrote a commentary on the Bhashya of Sabara.<ref name=":0" />
+Sabara (शबरस्वामिन्) is the author of the chief commentary or [[Bhashya (भाष्यम्)|Bhashya (भाष्यम्)]] on the work of Jaimini. Kumarila Bhattu (कुमारिलभट्टु), the Guru of Bhavabhuti (भवभूति), commented on the Sutra (सूत्रः) and the Bhashya. He proved the eternal character of the Vedas and the efficiency of Vedic ceremonials. Prabhakara (प्रभाकरः) was a pupil of Kumarila who wrote a commentary on the Bhashya of Sabara.<ref name=":0" />
 Jaimini accepts the three Pramanas of Pratyaksha (प्रत्यक्षः, perception), Anumana (अनुमानः, inference) and Sabda (शब्दः) or Veda (वेदः) (authoritative testimony). Jaimini holds that there is a perpetual connection between a word and its sense and that sound is eternal.<ref name=":0" />
-===Importance in Semantics<ref name=":1" />===
+===Importance in Semantics===
-One of the primary aims of Mimamsa, as a branch of learning, is to resolve the relation of speech with thought. The Mimamsa in this respect serves as a necessary complement to [[Vyakarana Vedanga (व्याकरणवेदाङ्गम्)|Vyakarana (व्याकरणम्)]] or grammar. Mimamsa involves a great deal of discussion relating to social or folk psychology. This psychological inquiry contains much that is valuable for the modern science of semantics (branch of knowledge dealing with meaning in relation to linguistic forms).
+One of the primary aims of Mimamsa, as a branch of learning, is to resolve the relation of speech with thought. The Mimamsa in this respect serves as a necessary complement to [[Vyakarana Vedanga (व्याकरणवेदाङ्गम्)|Vyakarana (व्याकरणम्)]] or grammar. Mimamsa involves a great deal of discussion relating to social or folk psychology. This psychological inquiry contains much that is valuable for the modern science of semantics (branch of knowledge dealing with meaning in relation to linguistic forms).<ref name=":1" />
-The laws of interpretation formulated by Jaimini and his succesors are quite geenral and they are applicable as much to works outside the Veda as to that ancient text. They are widely used for arriving at the right interpretation of all old texts, particularly Dharmasastras (धर्मशास्त्राः, legal treatises).
+The laws of interpretation formulated by Jaimini and his succesors are quite general and they are applicable as much to works outside the Veda as to that ancient text. They are widely used for arriving at the right interpretation of all old texts, particularly Dharmasastras (धर्मशास्त्राः, legal treatises), though they were formulated to help interpret religious acts mentioned in the Vedas.<ref name=":1" /><ref name="LCHI-Rama_Jois-Pt6Ch1">Justice M. Rama Jois, ''Legal and Constitutional History of India'' (2016), Part 6, Chapter 1, Pages 434</ref>
 ==Jaimini's Mimamsa Sutra and its Bhasyas==

@@ Line 3: / Line 3: @@
 Jaimini's first aphorism - अतः तो धर्म जिज्ञासा states the whole aim and object of his system, viz. a desire to know [[Dharma|Dharma]] (Karma (कर्मः) in this context), which constitutes the practising of rites and sacrifices as prescribed by the Vedas. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into the the nature of Dharma.<ref name=":0" />
 ==Mimamsa: a system of Vedic interpretation==
-Mimamsa is a system of Vedic interpretation. Its philosophical discussions amount to a kind of critical commentary on the [[Brahmana (ब्राह्मणम्)|Brahmana]] or ritual portion of the Veda. It interprets the Vedas in the literal sense. The central issue of Purva Mimamsa is ritual.<ref name=":0" />
+Mimamsa is a system of Vedic interpretation. Its philosophical discussions amount to a kind of critical commentary on the [[Brahmana (ब्राह्मणम्)|Brahmana]] or ritual portion of the Veda (वेदः). It interprets the Vedas in the literal sense. The central issue of Purva Mimamsa is ritual.<ref name=":0" />
-Shri Hiriyanna differs from above conclusions. He maintains that Mimamsa is more than a critical commentary on [[Brahmana (ब्राह्मणम्)|Brahmanas]]. Mimamsa doctrine exhibits an important change viz. the subordination of the idea of sacrifice itself to that of the attainment of Moksa. This important change might have been brought about by the later Mimaskas, to bring this philosophy in line with other systems of thoughts and not let it remain a mere liturgical discussion focusing only on rites. <ref name=":1">Hiriyanna, M., Outlines of Indian Philosophy, Page 298</ref>
+Shri Hiriyanna differs from above conclusions. He maintains that Mimamsa is more than a critical commentary on [[Brahmana (ब्राह्मणम्)|Brahmanas]]. Mimamsa doctrine exhibits an important change viz. the subordination of the idea of sacrifice itself to that of the attainment of [[Moksha (मोक्षः)|Moksha (मोक्षः)]]. This important change might have been brought about by the later Mimaskas, to bring this philosophy in line with other systems of thoughts and not let it remain a mere liturgical discussion focusing only on rites.<ref name=":1">Hiriyanna, M., Outlines of Indian Philosophy, Page 298</ref>
-Shri Hiriyanna writes:"The spirit of the Brahmanas was to supersede the simple nature worship of the Samhitas, '''The spirit of the fully developed Mimamsa is to supersede ritualism as taught in [[Brahmana (ब्राह्मणम्)|Brahmanas]]''' and later systematized in Srouta Sutras. But the supersession in neither stage is complete and so Mimamsa is now known as as an admixture of the rational and dogmatic, the natural and the supernatural and the heterodox and the orthodox.<ref name=":2">Hiriyanna, M., Outlines of Indian Philosophy, Page 300</ref>
+Shri Hiriyanna writes <q>The spirit of the Brahmanas was to supersede the simple nature worship of the Samhitas, '''The spirit of the fully developed Mimamsa is to supersede ritualism as taught in [[Brahmana (ब्राह्मणम्)|Brahmanas]]''' and later systematized in Srouta Sutras (श्रौत सूत्राः). But the supersession in neither stage is complete and so Mimamsa is now known as as an admixture of the rational and dogmatic, the natural and the supernatural and the heterodox and the orthodox.</q><ref name=":2">Hiriyanna, M., Outlines of Indian Philosophy, Page 300</ref>
-Jaimini systematised the rules of Mimamsa and established their validity in his work. The rules of Mimamsa are very important for the interpretation of the Hindu Law. The Mimamsa Sutras of Jaimini give a detailed description of the different sacrifices and their purposes, the doctrine of '''Apurva''', and also some philosophical propositions. There are twelve chapters in total.<ref name=":0" />
+Jaimini systematised the rules of Mimamsa and established their validity in his work. The rules of Mimamsa are very important for the interpretation of the [[Nyaya (न्यायः)|Nyaya (न्यायः)]]. The Mimamsa Sutras of Jaimini give a detailed description of the different sacrifices and their purposes, the doctrine of '''Apurva''', and also some philosophical propositions. There are twelve chapters in total.<ref name=":0" />
-Sabara is the author of the chief commentary or [[Bhashya (भाष्यम्)|Bhashya]] on the work of Jaimini. Kumarila, the Guru of Bhavabhuti, commented on the Sutra and the Bhashya. He proved the eternal character of the Vedas and the efficiency of Vedic ceremonials. Prabhakara was a pupil of Kumarila. He wrote a commentary on the Bhashya of Sabara.<ref name=":0" />
+Sabara (शबरः) is the author of the chief commentary or [[Bhashya (भाष्यम्)|Bhashya (भाष्यम्)]] on the work of Jaimini. Kumarila Bhattu (कुमारिल भट्टु), the Guru of Bhavabhuti (भवभूति), commented on the Sutra (सूत्रः) and the Bhashya. He proved the eternal character of the Vedas and the efficiency of Vedic ceremonials. Prabhakara (प्रभाकरः) was a pupil of Kumarila who wrote a commentary on the Bhashya of Sabara.<ref name=":0" />
-Jaimini accepts the three Pramanas of perception (Pratyaksha), inference (Anumana) and authoritative testimony (Sabda or Veda). Jaimini holds that there is a perpetual connection between a word and its sense and that sound is eternal.<ref name=":0" />
+Jaimini accepts the three Pramanas of Pratyaksha (प्रत्यक्षः, perception), Anumana (अनुमानः, inference) and Sabda (शब्दः) or Veda (वेदः) (authoritative testimony). Jaimini holds that there is a perpetual connection between a word and its sense and that sound is eternal.<ref name=":0" />
 ===Importance in Semantics<ref name=":1" />===
-(One of the ) primary aims of Mimamsa, as a branch of learning is to resolve the relation of speech and thought. The Mimamsa in this respect serves as a necessary complement to [[Vyakarana]] or grammar. Mimamsa involves a great deal of discussion relating to social or folk psychology. This psychological inquiry contains much that is valuable for the modern science of semantics (branch of knowledge dealing with meaning in relation to linguistic forms.
+One of the primary aims of Mimamsa, as a branch of learning, is to resolve the relation of speech with thought. The Mimamsa in this respect serves as a necessary complement to [[Vyakarana Vedanga (व्याकरणवेदाङ्गम्)|Vyakarana (व्याकरणम्)]] or grammar. Mimamsa involves a great deal of discussion relating to social or folk psychology. This psychological inquiry contains much that is valuable for the modern science of semantics (branch of knowledge dealing with meaning in relation to linguistic forms).
 ==Jaimini's Mimamsa Sutra and its Bhasyas==
 The main source of authority in regard to Mimamsa is Jaimini's Mimamsa-Sutra. It may be mentioned that though Jaimini's work is considered to be the earliest compiled work, the Mimamsa system is much older. References to Mimamsa system are found in Dharma-Sutras as well as in the Mahabhasya of Patanjali.<ref name=":2" />