The chapter on epistemology (tarkapāda) is the first chapter in the basic text of Mīmāṃsā, the Mīmāṃsāsūtra, but was presumably the last one added to the Mīmāṃsā hermeneutic enterprise.
Why should one study Mīmāṃsā? In order to understand the meaning of the Veda, say Bhāṭṭa Mīmāṃsā authors. But why should one learn the Veda? According to Bhāṭṭa Mīmāṃsā, because a Vedic prescription itself tells you to do so. The Continue reading
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
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
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
Words (for the Bhāṭṭa Mīmāṃsā authors) get connected into a complex sentence meaning through proximity (sannidhi), semantic fitness (yogyatā) and syntactic expectancy (ākāṅkṣā). These three criteria correspond to the requirement of being uttered one after the other with no intervening Continue reading
Mīmāṃsakas of both the Bhāṭṭa and the Prābhākara subschools refute the idea of a sphoṭa carrying the meaning and being different from what we experience, namely phonemes and words, since this contradicts the principle of parsimony and our common experience. Continue reading
According to Mīmāṃsā authors, and unlike Nyāya ones, Vedic sentences do not convey the existence of something, but rather that something should be done. This means that the entire Veda is an instrument of knowledge only as regards duties and Continue reading
Is Īśvara in the Yogasūtra/Pātañjalayogaśāstra just the model of a puruṣa who has realised its being separated from nature? Or is He an omnipotent (and perhaps compassionate) God?
The discussion on the epistemological validity of sentences starts in Jaimini’s Pūrva Mīmāṃsā Sūtra (PMS) and in Śabara’s commentary thereon when the opponent notes that, even if —as established in PMS 1.1.5— there were really an originary connection between words Continue reading