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
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
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.
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
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
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
(I have been asked to write a short introduction to Viśiṣṭādvaita Vedānta and would like to test it on you, dear readers and fellow bloggers. Any comment or criticism would be more than welcome!) In its full-fledged form, the Viśiṣṭādvaita Continue reading
(The following is my attempt to make sense of Rāmānuja’s conceptions of bhakti. Comments and criticisms are welcome!) To Rāmānuja (traditional dates 1017–1137) are attributed, with more or less certainty, a series of Vedāntic works, namely the Śrī Bhāṣya (henceforth Continue reading
I have already argued elsewhere that I am firmly convinced that South Asian philosophers upheld that plants are non-sentient, possibly against a common belief in their sentience.
Viśiṣṭādvaita Vedānta authors claim that the whole world is made of the brahman and that everything else is nothing but a qualification of it/Him. This theological content, it will be immediately evident, crashes against the (Nyāya-Vaiśeṣika) idea of a rigidly Continue reading