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Line 67: − − == Jaimini's Philosophy in a Nutshell<ref name=":0" /> == − According to Jaimini, performance of the actions that are enjoined in the Vedas is the Sadhana or means for attaining heaven. The cause of bondage is the performance of Nishiddha Karmas or prohibited actions. The self is Jada-Chetana, a combination of insentiency and intelligence. Souls are countless. The soul is doer and enjoyer. It is all-pervading. Jaimini does not believe in the creation of the world. He believes in grades of happiness in heaven and in Sadachara or right conduct, viz., ''Satyam Vada'' (Speak the truth), ''Dharmam Chara'' (Perform duty).
Mimamsa Darshana (मीमांसादर्शनम्) (view source)
Revision as of 16:41, 29 June 2018
, 16:41, 29 June 2018→Main Doctrines of Mimamsa: Edited content
== Jaimini's Mimamsa Sutra and its Bhasyas ==
== Jaimini's Mimamsa Sutra and its Bhasyas ==
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According to Jaimini, performance of the actions that are enjoined in the Vedas is the Sadhana or means for attaining heaven. The cause of bondage is the performance of Nishiddha Karmas or prohibited actions. The self is Jada-Chetana, a combination of insentiency and intelligence. Souls are countless. The soul is doer and enjoyer. It is all-pervading. Jaimini does not believe in the creation of the world. He believes in grades of happiness in heaven and in Sadachara or right conduct, viz., ''Satyam Vada'' (Speak the truth), ''Dharmam Chara'' (Perform duty).<ref name=":0" />
== Main Doctrines of Mimamsa ==
== Main Doctrines of Mimamsa ==
Some later Mitmansakas maintain that all works ought to be performed as an offering to God or the Supreme Being.
Some later Mitmansakas maintain that all works ought to be performed as an offering to God or the Supreme Being.
== The Doctrine of Apurva<ref name=":0" /> ==
=== The Doctrine of Apurva<ref name=":0" /> ===
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.
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 aspect has been criticized severely. The refutation is 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. Apurva cannot act, unless it is moved by God or the Supreme Being. He who makes the Apurva function is God.
This aspect has been criticized severely. The refutation is 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. Apurva cannot act, unless it is moved by God or the Supreme Being. He who makes the Apurva function is God.
== The Self and Its Characteristic<ref name=":0" /> ==
=== The Self and Its Characteristic<ref name=":0" /> ===
The self is distinct from the body, the senses and the intellect. The self is the experiencer or enjoyer. The body is the abode of experiences. The senses are the instruments of experience. The self perceives when it is in union with the mind. It experiences internally pleasure and pain; and externally, objects such as rivers, plants, etc.
The self is distinct from the body, the senses and the intellect. The self is the experiencer or enjoyer. The body is the abode of experiences. The senses are the instruments of experience. The self perceives when it is in union with the mind. It experiences internally pleasure and pain; and externally, objects such as rivers, plants, etc.
The view of '''Kumarila''' comes very near to the view of Advaita Vedantins. Kumarila maintains that the Veda is composed by God and is Brahman in the form of sounds. Moksha is a positive state for him. It is the realisation of the Atman. He is of opinion that knowledge is not sufficient for salvation. He thinks that final emancipation can be attained through Karma combined with Jnana (knowledge).
The view of '''Kumarila''' comes very near to the view of Advaita Vedantins. Kumarila maintains that the Veda is composed by God and is Brahman in the form of sounds. Moksha is a positive state for him. It is the realisation of the Atman. He is of opinion that knowledge is not sufficient for salvation. He thinks that final emancipation can be attained through Karma combined with Jnana (knowledge).
== Criticism of Jaimini's Philosophy<ref name=":0" /> ==
== Criticism of Jaimini's Philosophy<ref name=":0" /> ==