4,129
edits
Changes
Jump to navigation
Jump to search
Line 22:
Line 22: − + + + + + + + + + + +
Mimamsa Darshana (मीमांसादर्शनम्) (view source)
Revision as of 21:46, 30 May 2018
, 21:46, 30 May 2018Added Content
THE ETERNAL, SELF-EXISTENT VEDA Jaimini was an opponent of rationalism and 4., The Veda was practically the only God for hii<nowiki>''</nowiki>feisTh eternal Veda needs no other basis to rest on. There rho divine revealer. The Veda itself is authoritative. Itn°only source of our knowledge of Dharma. God wal: the necessaiy for him and his system. He said that Veda was itself the authority. His first aphorism thQs Dharma-Jijnasd states the whole aim and object of his system, viz•, a desire to know Dharma or duty, Which 18 consists in the performance of the rites and sacrific prescribed by the Veda. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into e the nature of Dharrna• The Purva Mimamsa has a number of deities. The offerings may be made to them. The practice of Vedic Dharma is not in need of any Supreme Being or God. Vedic religion does not require the assistance of God. The eternal self-existent Veda serves all the purposes of Jaimini and the Purva Mimamsakas. Jaimini does not so much deny God as ignore Him.
THE ETERNAL, SELF-EXISTENT VEDA Jaimini was an opponent of rationalism and 4., The Veda was practically the only God for hii<nowiki>''</nowiki>feisTh eternal Veda needs no other basis to rest on. There rho divine revealer. The Veda itself is authoritative. Itn°only source of our knowledge of Dharma. God wal: the necessaiy for him and his system. He said that Veda was itself the authority. His first aphorism thQs Dharma-Jijnasd states the whole aim and object of his system, viz•, a desire to know Dharma or duty, Which 18 consists in the performance of the rites and sacrific prescribed by the Veda. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into e the nature of Dharrna• The Purva Mimamsa has a number of deities. The offerings may be made to them. The practice of Vedic Dharma is not in need of any Supreme Being or God. Vedic religion does not require the assistance of God. The eternal self-existent Veda serves all the purposes of Jaimini and the Purva Mimamsakas. Jaimini does not so much deny God as ignore Him.
PRACTICE OF VEDIC DHARMA-THE KEY TO HAPPINESS 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. A Hindu should lead his life in accordance With the rules of the Vedas. A Hindu mustperform Nitya Karmas like Sandhya, etc., and Naimittika Karmas during proper occasions to get salvation. These aree unconditional duties. If he fails to do these, he incurs the sin of omission (Pratyavaya Dosha). He performs Kaill!ed acti as to attain special ends. If he avoids proilibl'he ons (Nishiddha Karrnas), he will avoid hell. If
PRACTICE OF VEDIC DHARMA-THE KEY TO HAPPINESS 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. A Hindu should lead his life in accordance With the rules of the Vedas. A Hindu mustperform Nitya Karmas like Sandhya, etc., and Naimittika Karmas during proper occasions to get salvation. These aree unconditional duties. If he fails to do these, he incurs the sin of omission (Pratyavaya Dosha). He performs Kaill!ed acti as to attain special ends. If he avoids proilibl'he ons (Nishiddha Karrnas), he will avoid hell. If
IltNt)ti Ptiii,();..oHly
I se will att:iiri ow, unconditional dulief:, crib r s )Lavatiori. Some later Mitmun:mk;o1 maintain tIffl. all W0rfr-be perrorined 11:1 in o11 t(' Cagl or theThen _my become the c;iim(.; or mt:ari-, suprem B e eing. of if works or sacrifices are done in a mf:chanirml way withOUt feeling, Sraddha (Fait) and devotion, they cannot help one to attain salvation. One may perform any number of sacrifices; and yet, there may not 1-0: ;Irly change in the heart, if they are performed without the right spirit or right mental attitude and right will. What really Wanted is not the ceremonial sacrifice, but the sacrifice of selfishness, egoism and kaga-Dvesha (likes and dislikes).
THE DOCTRINE OF APURVA The fruits or rewards of sacrifices are not dispensed by any beneficient God. Apurua bestows the reward on the sacrificer. Apurva is the link or necessary connection between work and its fruit or result. Apurva is Adrishta. It is a positive, unseen force created by an act, which leads to the attainment of the fruit of the action. This is the view of Jairnini. Others thinkers criticised severely that the unconscious or non-intelligent Apurva could not bestow the rewards. The Mimamsa system could not satisfy the thoughtful men. Hence, the later Milnamsakas slowly introduced God. They declared that if sacrifices were performed in honour of the Supreme Being, it would lead to the achievement of the Supreme C/,°°d. Apurva cannot act, unless it is moved by God or the Supreme Being. He who makes the Apurva function
is God.