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Mimamsa Darshana (मीमांसादर्शनम्) (view source)
Revision as of 17:29, 29 June 2018
, 17:29, 29 June 2018→Main Doctrines of Mimamsa: Added Content
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" />
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" />
=== The Eternal Self-Existent Veda<ref name=":0" /> ===
=== The Eternal Self-Existent Veda ===
Jaimini was an opponent of rationalism and theism. 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. The Veda was practically the only God for him. The eternal Veda needs no other basis to rest on. The Veda itself is authoritative. It is the only source of our knowledge of Dharma. There is no divine revealer.
The Mimamsa system starts by postulating the Svatah-Pramanya or the self-validity of knowledge, both in respect of its origin (utpattu) and ascertainment (Jnaptau). The validity of knowledge is known when the knowledge itself is known. All knowledge is presumably valid and an explanation is called for only where any particular knowledge fails to do do. The cause of invalidity is some defect in the means or source of knowledge (Karana-Dosa). Thus a person may see a object and conclude it is silver piece while it may only be a shell. This erroneous conclusion arises because his eyesight was defective. Wrong knowledge is identified because of its incompatibility with subsequent experience (badhaka-Pratyaya).<ref>Hiriyanna, M., Outlines of Indian Philosophy, Page 308</ref>
An important bearing of such a point is to decide on the authority of Vedas. In case of Vedas, neither the circumstance that renders knowledge is invalid, nor that which leads to its discovery is invalid. There can be no flaw (Karana Dosa) at the source; for source in case of verbal testimony is the speaker or writer and the Veda according to Mimasakas has no author at all ([[Apauruseya]]). There can be no question of the teachings of Vedas coming into conflict with perceptual or other forms of common experience , for what it teaches refers only to matters beyond this life and is therefore empirically unverifiable. Thus The Vedas are considered to be Self-Existent - Svatah-Pramanya. <ref>Hiriyanna, M., Outlines of Indian Philosophy, Page 309</ref>
Jaimini was an opponent of rationalism and theism. 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. The Veda was practically the only God for him. The eternal Veda needs no other basis to rest on. The Veda itself is authoritative. It is the only source of our knowledge of Dharma. There is no divine revealer.<ref name=":0" />
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 serves all the purposes of Jaimini and the Purva Mimamsakas. Jaimini does not so much deny God as ignore Him.