Introduction to the Purva Mimamsa

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Ashoke Nath Bhattacharya, 1923 - Mīmāṃsā - 242 pages
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Page 132 - Badarayana. 6raimini would not make the Lord responsible for the injustice that seems to prevail in the world, and hence reduced everything to cause and effect, and saw in the inequalities of the world the natural result of the continued action of good or evil acts.
Page 23 - Mfmamsd that all texts supported by the assigning of a reason are to be deemed not as vidhi but simply as artha-vdda (recommendatory). When a text is treated as an artha-v&da, it follows that it has no obligatory force whatever.
Page 138 - The Nyaya-Vaisesika, accepting the doctrine of atoms on the one hand and of the periodical creation and destruction of the world on the other, had found it necessary to introduce the conception of a creator, in order to secure in some measure a mode of bringing about the renewal and destruction of the combinations of the atoms and their connection with souls.
Page 166 - the absolute cessation of the body, caused by the disappearance of all dharma and adharma.
Page 32 - Nor, though a numerous progeny exist, should an eldest son be given, for he chiefly fulfils the office of a son, as is shown by the following text :—
Page 138 - Lectures, 1905, p. 508. stant process of becoming and passing away, but they find no ground for the systematisation of the process, so as to produce cycles of evolution and involution of souls. Experience, Prabhakara urges, shows us the bodies of all animals being produced by purely natural means ; we can argue hence to the facts of the past and the future, and need invoke no extraneous aid.
Page 181 - ... liberation, ceases to perform such acts as are prohibited and which lead to trouble, as also those that are prescribed only as leading to some sort of happiness here or hereafter; he attenuates all previously acquired merit and demerit by undergoing the experiences resulting from them; he destroys the sole receptacle or abode of his experiences by the knowledge of the soul...
Page 133 - ... of the world the natural result of the continued action of good or evil acts. This surely was not atheism, rather was it an attempt to clear the Lord from those charges of cruelty or undue partiality which have so often been brought against him. ..It was but another attempt at justifying the wisdom of God, an ancient Theodicee, that, whatever we may think of it, certainly did not deserve the name of atheism...
Page 161 - Kumarila, however, does not contert himself with refuting the Ny«ya-Vaishesika doctrine; he attacks equally the Vedanta, on the simple ground, that if the absolute is, as it is asserted to be, absolutely pure, the world itself should be absolutely pure. Moreover, there could be no creation, for nescience is impossible in such an absolute. If, however, we assume that some other cause starts nescience to activity, then the unity of the absolute disappears. Again, if nescience is...
Page 181 - The following is a description of the way to moksa in this school: first of all a man becomes disgusted with the troubles that he has to undergo during his life on earth; finding the pleasures of the world also to be invariably accompanied by some sort of pain, he comes to lose all interest in, and longing for, pleasure.

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