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Line 41: + + + − − While Pratyaksha, Anumana and Shabda pramanas have been explicitly mentioned in the sutras, the others such as Upamana and Arthapatti are not expressed in sutras in Mimamsa. However Arthapatti has been explained in the authoritative commentary of Mimamsa, the Shabara bhyasya for Upamana and Arthapatti, Abhava is as follows − − उपमानमपि, सादृश्यम् असन्निकृष्टेऽर्थे बुद्धिमुत्पादयति। यथा गवयदर्शनं गोस्मरणस्य। अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।। − − अभावोऽपि प्रमाणाभावो, नास्ति- इत्यस्यार्थस्यासन्निकृष्टस्य।। तस्मात् प्रसिद्धत्वान्न परीक्षितव्यं निमित्तम्।।<ref>Shabara Bhasya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1])</ref> − − Arthapatti "presumption" also consists of in the presuming of something not seen, on the ground that a fact already perceived or heard.. <ref>Mm. Ganganatha Jha (1933) ''Shabara Bhasya Volume 1 : Adyayas 1 - 3'' Baroda : Oriental Institute ([https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Page 16])</ref>
Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि) (view source)
Revision as of 00:49, 14 November 2018
, 00:49, 14 November 2018→Purva Mimamsa (5 Pramanas): added reference
'''Shabda Pramana''' - Vedas
'''Shabda Pramana''' - Vedas
<blockquote>औत्पत्तिकस् तु शब्दस्यार्थेन संबन्धस् तस्य ज्ञानम् उपदेशोऽव्यतिरेकश् चार्थेऽनुपलब्धे तत्प्रमाणं बादरायणस्यानपेक्षत्वात् -१.१.५<ref name=":1" /></blockquote>On the other hand, the relation of the word with its meaning is eternal. Consequently Upadesha (injunctions or vedopadesa) is the means of knowing dharma and it is undeviated in regard to objects not perceived by other means of knowledge. It is authoritative specially as it is independent according to Badarayana. [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Page 23] of Reference<ref name=":10">Mm. Ganganatha Jha. (1916) [https://archive.org/details/in.ernet.dli.2015.274358 The Purva Mimamsa Sutras of Jaimini. Chapters 1 -3.] Allahabad : The Panini Office</ref>.
<blockquote>औत्पत्तिकस् तु शब्दस्यार्थेन संबन्धस् तस्य ज्ञानम् उपदेशोऽव्यतिरेकश् चार्थेऽनुपलब्धे तत्प्रमाणं बादरायणस्यानपेक्षत्वात् -१.१.५<ref name=":1" /></blockquote>On the other hand, the relation of the word with its meaning is eternal. Consequently Upadesha (injunctions or vedopadesa) is the means of knowing dharma and it is undeviated in regard to objects not perceived by other means of knowledge. It is authoritative specially as it is independent according to Badarayana. [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Page 23] of Reference<ref name=":10">Mm. Ganganatha Jha. (1916) [https://archive.org/details/in.ernet.dli.2015.274358 The Purva Mimamsa Sutras of Jaimini. Chapters 1 -3.] Allahabad : The Panini Office</ref>.
==== Upamana, Arthapatti and Abhava ====
While Pratyaksha, Anumana and Shabda pramanas have been explicitly mentioned in the sutras, the others such as Upamana and Arthapatti are not expressed in sutras in Mimamsa. The authoritative commentary of Mimamsa, the Shabara bhyasya, gives the explanations for Upamana and Arthapatti, Abhava is as follows<blockquote>उपमानमपि, सादृश्यम् असन्निकृष्टेऽर्थे बुद्धिमुत्पादयति। यथा गवयदर्शनं गोस्मरणस्य। अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।</blockquote><blockquote>अभावोऽपि प्रमाणाभावो, नास्ति- इत्यस्यार्थस्यासन्निकृष्टस्य।। तस्मात् प्रसिद्धत्वान्न परीक्षितव्यं निमित्तम्।।<ref>Shabara Bhasya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1])</ref></blockquote>Arthapatti "presumption" also consists of in the presuming of something not seen, on the ground that a fact already perceived or heard.. <ref>Mm. Ganganatha Jha (1933) ''Shabara Bhasya Volume 1 : Adyayas 1 - 3'' Baroda : Oriental Institute ([https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Page 16])</ref><ref>Bhattacharya, Asima (2014) Ph. D. Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/handle/10603/20680 A Study on the contributions of Kumarila Bhatta and Prabhakara on Anumana and Arthapatti in Mimamsa School of Philosphy.]'' (Chapter 4) Assam University</ref>
'''Shabda Pramana''' - Smrtis
'''Shabda Pramana''' - Smrtis
<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२</blockquote>But on account of Karta (teacher and preacher of Veda and Smrtis) being the same, inference would be that Smrti is also pramana just like the Vedas. By this sutra it can be understood that Anumana is also a pramana accepted by Mimamsakaras. [https://archive.org/details/in.ernet.dli.2015.274358/page/n71 Page 72]<ref name=":10" />.
<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२</blockquote>But on account of Karta (teacher and preacher of Veda and Smrtis) being the same, inference would be that Smrti is also pramana just like the Vedas. By this sutra it can be understood that Anumana is also a pramana accepted by Mimamsakaras. [https://archive.org/details/in.ernet.dli.2015.274358/page/n71 Page 72]<ref name=":10" />.
=== Prabhakara Mimamsa (5 Pramanas) ===
=== Prabhakara Mimamsa (5 Pramanas) ===