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Purva-mimamsa - the philosophy established by Maharsi Jaimini, also known as jaimini-darsana. To thoroughly examine a topic and arrive at a conclusion is known as mimamsa. Mimamsa comes from the verbal root man, to think, reflect, or consider
Maharshi maharsi (Sanskrit) [from maha great + rishi sage, seer]: Also Maharishi. A great sage or seer, especially referring to the ten maharshis who were the mind-born sons of Prajapati or Manu Svayambhuva: Marichi, Atri, Angras, Pulastya, Pulaha, Kratu, Prachetas, Vasishtha, Bhrigu, and Narada. They are also called the ten (or seven) prajapatis
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Spiritual - Theosophy
Dictionary on
Maharshi, maharsi
Maharshi maharsi (Sanskrit) [from maha great + rishi sage, seer]
Also Maharishi. A great sage or seer, especially referring to the ten maharshis who were the mind-born sons of Prajapati or Manu Svayambhuva: Marichi, Atri, Angras, Pulastya, Pulaha, Kratu, Prachetas, Vasishtha, Bhrigu, and Narada. They are also called the ten (or seven) prajapatis.
See also MUNI
(See also: Maharshi, maharsi, Mysticism, Mysticism Dictionary )
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| | | | * Bhakti Yoga Dictionary on Purva-mimamsa
Purva-mimamsa - the philosophy established by Maharsi Jaimini, also known as jaimini-darsana. To thoroughly examine a topic and arrive at a conclusion is known as mimamsa. Mimamsa comes from the verbal root man, to think, reflect, or consider. Because in his book, Maharsi Jaimini has established the correct interpretation of the Vedic statements and how they may be decided through logical analysis, this book is known as mimamsa-grantha. The Vedas have two divisions: purva-kansa (the first part) , dealing with Vedic karma; and uttara-kansa (the latter part) , dealing with the Upanisads or Vedanta. Since Jaimini’s book deals with an analysis of the first part of the Vedas, it is called purva-mimamsa. As Jaimini’s philosophy deals exclusively with an analysis of Vedic karma, it is also known as karma-mimamsa.
Jaimini has minutely examined how Vedic ritualistic karma is to be performed and what its results are. He has accepted the Vedas as apauruseya (not created by any man) , beginningless, and eternal. His philosophy is established on the basis of the Vedas. However, he has given prominence only to Vedic karma. He states that the jivas are meant to performVedic karma only. By proper performance of Vedic karma, one can obtain parama-purusartha, the supreme goal, which in his opinion refers to the attainment of the celestial planets.
In Jaimini’s view, the visible world is anadi, without beginning, and it does not undergo destruction. Consequently, there is no need for an omniscient and omnipotent Isvara to carry out the creation, maintenance, and destruction of the world. Jaimini accepts the existence of pious and sinful karma. According to his doctrine, karma automatically yields the results of its own actions. Therefore, there is no need for an Isvara to award the results of karma.
(See also: Purva-mimamsa, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul )
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| | | | * Bhakti Yoga Dictionary on Nyaya
Nyaya - the philosophy dealing with a logical analysis of reality, also known as nyaya-darsana. This system of philosophy was founded by Maharsi Gautama (see Gautama in the Glossary of Names).
The nyaya-darsana accepts sixteen principles:
1) pramana (evidence; the means to obtain factual knowledge) ,
2) prameya (that which is to be ascertained by real knowledge) ,
3) samsaya (doubt about the point to be discussed) ,
4) prayojana (a motive for discussing the point in question) ,
5) drstanta (citing instances or examples) ,
6) siddhanta (demonstrated conclusion of an argument) ,
7) avayava (component parts of a logical argument or syllogism) , 8) tarka (persuasive reasoning) ,
9) nirnaya (deduction, conclusion, or application of a conclusive argument) ,
10) vada (thesis, proposition, or argument) ,
11) jalpa (striking disputation or reply to defeat the argument of the opposition) ,
12) vitansa (destructive criticism; idle carping at the assertions of another without attempting to prove the opposite side of the question)
13) hetv-abhasa (fallacy; the mere appearance of a reason) ,
14) chala (deceitful disputation; perverting the sense of the opposing party’s words) ,
15) jati (logic based merely on false similarity or dissimilarity) , and
16) nigraha-sthana (a weak point in an argument or fault in a syllogism).
According to nyaya-darsana, misery is of nineteen types: the material body, the six senses including the mind, the six objects of the senses, and the six transformations - birth, growth, production, maintenance, dwindling, and death. In addition to these, happiness is considered as the twentieth form of misery because it is simply a transformed state of distress. The naiyayikas, adherents of the nyaya-darsana, accept four types of evidence: pratyaksa (direct perception) , anumana (inference) , upamana (comparison) , and sabda (the authority of the Vedas).
The nyaya-darsana accepts the existence of eternal infinitesimal particles known as paramanu. These, they claim, are the fundamental ingredients from which the creation has sprung. But in order for the creation to take place, there is need of an administrator who is known as Isvara, Sri Bhagavan. Bhagavan creates the world by setting the atomic particles in motion. Like these atomic particles, Isvara is eternal and without beginning. Although the naiyayikas accept the existence of Isvara, they do not believe that He personally carries out the creation. He is merely the primeval cause. By His desire, the atoms are set into motion whereupon they create all the subtle and gross elements from which the creation comes about. According to the nyaya-darsana, the jivas are innumerable, eternal, and without beginning. The naiyayikas do not think that the jivas are of the nature of consciousness, but that they are only substantive entities which may be associated with intellectual, volitional, or emotional qualities as a result of a proper combination of causes and conditions. The nyaya-darsana advocates that the jiva and Isvara are two entirely separate truths. The jiva’s material existence is due to karma. The creation occurs under the influence of karma, and within the creation the jivas suffer the reactions of their karma. Isvara’s sole function is to set the creation in motion and to reward the results of karma.
The naiyayikas say that the jiva can attain liberation from material existence through philosophical knowledge of the sixteen principles. They define mukti as complete cessation of material misery. There is no factual happiness in mukti. In this liberated condition the jiva is as if unconscious.
(See also: Nyaya , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)
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