Prabhākara (8th century CE), the originator of the second school of the Mīmāṁsā wrote his commentary Bṛhatī on the Śabara Bhāṣya. And Mimamsa-sutra of Jaimini is the earliest work of this system which begins with an enquiry into the nature of the Dharma. Stack Exchange network consists of 176 Q&A communities including Stack Overflow, the largest, most trusted online community for developers to learn, share … Uttar-Mimamsa is also known as Brahman Mimamsa since it is concerned with the knowledge of Reality. Mimamsa, probably the earliest of the six, is fundamental to Vedanta, another of the six systems, and has deeply influenced the formulation of Hindu law (see Indian law). The founder of Mimamsa is considered to be Jaimini, who lived between the fourth century B.C. Er schrieb mehrere Kommentare zu Shabaras Kommentar des Mimamsa-Sutra: Shlokavartika, Tantravartika und Tuptika. Vedanta (vĭdän`tə, –dăn`–), one of the six classical systems of Indian philosophy. Da sich diese Erörterungen auf den vorderen oder früheren (pûrva) Teil der Upanishaden beziehen, werden sie auch als Purva Mimamsa bezeichnet.  In the two schools of Hinduism that consider Anupalabdhi as epistemically valuable, a valid conclusion is either sadrupa (positive) or asadrupa (negative) relation - both correct and valuable. It becomes difficult, sometimes, to name a single founder or a promoter of a system.  For the Mīmāṃsā school, dharma meant rituals and social duties, not devas, or gods, because gods existed only in name. "that of" ref.= vacanāḥ) purpose tat_nimittatvāt (abl. Dabei besaß er selbst detaillierte Kenntnisse des Buddhismus. Kumārila Bhaṭṭa, Mandana Miśra, Pārthasārathi Miśra, Sucarita Miśra, Ramakrishna Bhatta, Madhava Subhodini, Sankara Bhatta, Krsnayajvan, Anantadeva, Gaga Bhatta, Ragavendra Tirtha, VijayIndhra Tirtha, Appayya Dikshitar, Paruthiyur Krishna Sastri, Mahomahapadyaya Sri Ramsubba Sastri, Sri Venkatsubba Sastri, Sri A. Chinnaswami Sastri, Sengalipuram Vaidhyanatha Dikshitar were some of Mīmānsā scholars. Purva Mimamsa and Vedanta Jaimini is said to be the author of the original Mimamsa sutras dating back to around 400 B.C. die Mimansa beeinflusst. Die Vedantins haben Mimamsa dann auch genannt als Purva Mimamsa, also als früheres Mimamsa. His bhāṣya is the basis of all later works of Mīmāṁsā. , Mīmāṃsā has several sub-schools, each defined by its epistemology.  The Hindu schools that accept this means of knowledge state that this method is a valid means to conditional knowledge and truths about a subject and object in original premises or different premises. 1: A-M, Rosen Publishing. Mimamsa concerned with Dharma and Vedanta with Brahman. It is based on sage Jaimini’s Mimamsa Sutras. and the second century of the Common Era.  It asked questions such as "what is devata (god)?  The Mīmāṃsā school was foundational and influential for the vedāntic schools, which were also known as Uttara-Mīmāṃsā for their focus on the "later" (uttara) portions of the Vedas, the Upaniṣads. Der grundlegende Text stellt eine Zusammenfassung derartiger Regeln dar und ist im Mimamsa-Sutra des Jaimini, vermutlich in der Zeit zwischen 200 und 300 n. Chr. Jahrhundert n. Chr. DPS Bhawuk (2011), Spirituality and Indian Psychology (Editor: Anthony Marsella), Springer. Jaimini’s sutra in twelve elaborate chapters, laid the foundation of Purva Mimansa. These six epistemically reliable means of gaining knowledge are: Pratyakṣa (प्रत्यक्ष means perception. The school's origins lie in the scholarly traditions of the final centuries BCE, when the priestly ritualism of Vedic sacrifice was being marginalized by Buddhism and Yoga. Der grundlegende Text stellt eine Zusammenfassung derartiger Regeln dar und ist im Mimamsa-Sutra des Jaimini, vermutlich in der Zeit zwischen 200 und 300 n. Chr. , An interesting feature of the Mīmāṃsā school of philosophy is its unique epistemological theory of the intrinsic validity of all cognition as such. Ganganatha Mandanami sra, Jaimini & Jha - 1986 - Prithivi Prakashan. Some schools, such as Carvaka, state that this is never possible, and therefore Sabda is not a proper pramana. To that regard, the power of the mantras is what is seen as the power of Gods. 300–200 BCE), written by Rishi Jaimini is one of the most important ancient Hindu philosophical texts.  Upamana, states Lochtefeld, may be explained with the example of a traveller who has never visited lands or islands with endemic population of wildlife. Dharma is a key word in Mimamsa doctrine, being used in … During the post-Buddhist era, Jaimini attempted the work of systematizing the rules of Mimamsa, which had evolved since the earliest times of Vedic civilization, and establishing their validity in his work.  Mīmānsā scholarship was centrally concerned with the philosophy of language, how human beings learn and communicate with each other and across generations with language in order to act in a manner that enables them to achieve that which motivates them. Kommentatoren legten dann Jaiminis Werk aus, einer der ältesten Kommentare stammt von Shabara, der diesen um das 5. Purva Mimamsa . He is followed by a long line of commentators and independent writers. Its main texts are from the Karma-kanda section of the Vedas. This text provides details on why is it important to conduct Vedic rituals for a person to attain the last ultimate goal of life which is Moksha (usually understood as Salvation). The central aim of the school is elucidation of the nature of dharma, understood as a set ritual obligations and prerogatives to be performed properly. , Donald Davis translates Mīmāṃsā as the "desire to think", and in colloquial historical context as "how to think and interpret things". 5th to 4th century BCE). The school gathers momentum in the Gupta period with Śābara, and reaches its apex in the 7th to 8th centuries with Kumārila Bhaṭṭa and Prabhākara.  To Mīmānsā scholars, the nature of non-empirical knowledge and human means to it are such that one can never demonstrate certainty, one can only falsify knowledge claims, in some cases. If they do not try to do so, it is hypocrisy; if they try to do so, it can only lead to infinite regress, according to Mīmānsākas. So does the Purva Mimamsa school agree with the Vedanta school's explanation, or is it really committed to the view that there are absolutely no proper names in the Vedas?  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