Why is bhakti different than the other human purposes? Vīrarāghavācārya on Pūrva Mīmāṃsā Sūtra 1.1.2

Vīrarāghavācārya was a 20th c. Viśiṣṭādvaita Vedāntin whose editorial and commentarial contribution to his school will remain impressive for many generations to come. Personally, I am particularly pleased by his attempts to think along the tradition in a creative way. Continue reading

Emotions in Viśiṣṭādvaita Vedānta philosophy: Distance and closeness

The main thing which stroke me when I started working on the theory of emotions in Viśiṣṭādvaita Vedānta is that emotions can be useful and are not to be avoided. In other words, unlike some Sāṅkhya-Yoga philosophers, the Viśiṣṭādvaita Vedānta Continue reading

Hyman’s analysis of atheism and some interesting Indian parallels

Gavin Hyman explains in his 2007 contribution to Martin’s Cambdride Companion to Atheism as well as in his 2010 A Short History of Atheism that atheism is always the refusal of a given form of theism. In particular, in European Continue reading

Bhavanātha and the move towards theistic Mīmāṃsā

The Mīmāṃsā school of Indian philosophy started as an atheist school since its first extant text, Jaimini’s Mīmāṃsā Sūtra. At a certain point in its history, however, it reinterpreted its atheist arguments as aiming only at a certain conception of Continue reading

Alternative theisms and atheisms (part 1)

One of the main advantages of dealing with worldviews other than the one you grew up in is the fact that you are exposed to doubts and alternatives. One of such cases regards the nebulous category of religion (to which Continue reading

What happens when the Veda prescribes malefic actions? Vīrarāghavācārya’s take on the Śyena

To my knowledge, Veṅkaṭanātha’s Seśvaramīmāṃsā (henceforth SM) has been commented upon only once in Sanskrit, namely in the 20th c. by Abhinava Deśika Vīrarāghavācārya. Vīrarāghavācārya continues Veṅkaṭanātha’s agenda in reinterpreting Mīmāṃsā tenets in a Viśiṣṭādvaita Vedānta way.

Why should one study the meaning of the Veda? I.e., why studying Mīmāṃsā? (It is hard to present your research program to the public)

At a certain point in the history of Mīmāṃsā (and, consequently, of Vedānta), the discussion of the reasons for undertaking the study of Mīmāṃsā becomes a primary topic of investigation. When did this exactly happen? The space dedicated to the Continue reading

Dissent among a Viśiṣṭādvaitin and a Mīmāṃsaka: What do Vedic words mean?

Within his Mīmāṃsā commentary, the Seśvaramīmāṃsā, Veṅkaṭanātha explicitly dissents from Śabara (also) in his commentary on Pūrva Mīmāṃsā Sūtra (henceforth PMS) 1.1.31 on Vedic words seemingly expressing proper names, e.g., Prāvāhaṇi and Babara (which are used by opponents as an Continue reading

Did ṛṣis author the Veda? A Mīmāṃsā and Viśiṣṭādvaita Vedānta view about it

In his Seśvaramīmāṃsā (ad 1.1.29), Veṅkaṭanātha discusses the problem of the authorship of the Veda while being a Mīmāṃsaka, but also trying to condede something to theism. For instance, he is less straightforward than Mīmāṃsā authors in ruling out the Continue reading

Viśiṣṭādvaitins speaking of Advaitins

The following passage is from Yāmuna’s Ātmasiddhi and it is a description of the Advaita position about the brahman as being tantamount to consciousness: ato ‘syā na meyaḥ kaścid api dharmo ‘sti. ato nirdhūtanikhilabhedavikalpanirdharmaprakāśamātraikarasā kūṭasthanityā saṃvid evātmā paramātmā ca. yathāha Continue reading