Mīmāṃsā - Knowledge (XXG)

1477:) on Sabara's commentary. Together, these texts develop and apply the rules of language analysis (such as the rules of contradiction), asserting that one must not only examine injunctive propositions in any scripture but also examine the alternate related or reverse propositions for better understanding. They suggested that to reach correct and valid knowledge it is not only sufficient to demand proof of a proposition, it is important to give proof of a proposition's negative as well as declare and prove one's preferred propositions. Further, they asserted that whenever perception is not the means of direct proof and knowledge, one cannot prove such non-empirical propositions to be "true or not true", rather one can only prove a non-empirical proposition is "false, not false, or uncertain". 5063: 1764:, states Lochtefeld, may be explained with the example of a traveller who has never visited lands or islands with endemic population of wildlife. He or she is told, by someone who has been there, that in those lands you see an animal that sort of looks like a cow, grazes like a cow, but is different from a cow in such and such way. Such use of analogy and comparison is, state the Indian epistemologists, a valid means of conditional knowledge, as it helps the traveller identify the new animal later. The subject of comparison is formally called 2260:", and keeping away from Him is said to be a "doṣa", hence all beings are asked to get related ("abhisambandhāt" in tadakarmaṇi ca doṣas tasmāt tato viśeṣaḥ syāt pradhānenābhisambandhāt; Jaimini 6, 3.3) to the "Omnipotent Main Being" (api vāpy ekadeśe syāt pradhāne hy arthanirvṛttir guṇamātram itarat tadarthatvāt; Jaimini 6, 3.2). Karma-Mīmāṃsā supports the Vedas, and Rgveda says that one Truth is variously named by the sages. It is irrelevant whether we call Him as Pradhāna or Brahman or Vaishvānara or Shiva or God. 2314:, whose work is no longer extant) have written extensive commentaries on Śabara's Mīmāṃsāsūtrabhāṣyam. Kumārila Bhaṭṭa, Mandana Miśra, Pārthasārathi Miśra, Sucarita Miśra, Ramakrishna Bhatta, Madhava Subhodini, Sankara Bhatta, Krsnayajvan, Anantadeva, Gaga Bhatta, Ragavendra Tirtha, VijayIndhra Tirtha, Appayya Dikshitar, Paruthiyur Krishna Sastri, Mahomahapadyaya Sri Ramsubba Sastri, Sri Venkatsubba Sastri, Sri A. Chinnaswami Sastri, Sengalipuram Vaidhyanatha Dikshitar were some of Mīmānsā scholars. 1510:), that such actions are what the Vedic sentences contain and communicate, and therefore it important to properly interpret and understand Vedic sentences, words and meaning. Mīmāṁsā scholarship was centrally concerned with the philosophy of language, how human beings learn and communicate with each other and across generations with language in order to act in a manner that enables them to achieve that which motivates them. The Mīmāṁsā school focussed on 6369: 6379: 6358: 1618:(प्रत्यक्ष means perception. It is of two types in Mīmānsā and other schools of Hinduism: external and internal. External perception is described as that arising from the interaction of five senses and worldly objects, while internal perception is described by this school as that of inner sense, the mind. The ancient and medieval Indian texts identify four requirements for correct perception: 1838:

discovery, proper insight and knowledge. The Hindu schools that accept this means of knowledge state that this method is a valid means to conditional knowledge and truths about a subject and object in original premises or different premises. The schools that do not accept this method, state that postulation, extrapolation and circumstantial implication is either derivable from other

4809: 6389: 2140:, central to the Mīmāṃsā school, asserts that the Vedas are not of human origin. Instead, they are considered uncreated, without any specific author, and self-validating in their authority. Jaimini explains in his fifth Mīmāṃsā Sutra that the relationship between words and their meanings in the Vedas is primordial, meaning it has existed since the beginning of time. 4801: 1485:

all of such propositions cannot be found by its proponents and its opponents, then the proposition needs to be accepted as a part of a "belief system". Beliefs, such as those in the scriptures (Vedas), must be accepted to be true unless its opponents can demonstrate the proof of the validity of their own texts or teacher(s) these opponents presume to be

51: 1425:. It is among the earliest schools of Hindu philosophies. It has attracted relatively less scholarly study, although its theories and particularly its questions on exegesis and theology have been highly influential on all classical Indian philosophies. Its analysis of language has been of central importance to the legal literature of India. 1489:, and until these opponents can demonstrate that the scriptures they challenge are false. If they do not try to do so, it is hypocrisy; if they try to do so, it can only lead to an infinite regress, according to Mīmānsākas. Any historic scripture with widespread social acceptance, according to Mīmāṁsāka, is an activity of communication ( 1638:(definite; correct perception excludes judgments of doubt, either because of one's failure to observe all the details, or because one is mixing inference with observation and observing what one wants to observe, or not observing what one does not want to observe). Some ancient scholars proposed "unusual perception" as 2044:

as a concept which means reliable expert testimony. The schools of Hinduism which consider it epistemically valid suggest that a human being needs to know numerous facts, and with the limited time and energy available, he can learn only a fraction of those facts and truths directly. He must rely on

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ritual leads one to heaven", but suggest that one must examine and prove alternate propositions such as "ritual does not lead one to heaven", "something else leads one to heaven", "there is heaven", "there is no heaven" and so on. Mīmāṁsā literature states that if satisfactory, verifiable proof for

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The doctrine of svatah pramanya in Mīmāṃsā emphasizes accepting appearances as they are. It holds that since a cognition initially appears true, it should be accepted as true unless there is concrete evidence to the contrary. If no such evidence ever appears, the cognition is considered genuinely

1388:*men- (“to think”). Donald Davis translates Mīmāṃsā as the "desire to think", and in colloquial historical context as "how to think and interpret things". In the last centuries of the first millennium BCE, the word Mīmāṃsā began to denote the thoughts on and interpretation of the Vedas, first as 1837:

found in the texts of Mīmāṃsā and other schools of Hinduism is, that if "Devadatta is fat" and "Devadatta does not eat in the day", then the following must be true: "Devadatta eats in the night". This form of postulation and deriving from circumstances is, claim the Indian scholars, a means to

1553:, the 20th century Western philosopher, along with some notable differences. The Mīmāṁsākas subjected to a radical critique, more than two thousand years ago, states Francis Clooney, the notions such as "God," the "sacred text," the "author" and the "anthropocentric ordering of reality". 1871:

suggests that knowing a negative, such as "there is no jug in this room" is a form of valid knowledge. If something can be observed or inferred or proven as non-existent or impossible, then one knows more than what one did without such means. In the two schools of Hinduism that consider

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was insufficient. They argue that there was no need to postulate a maker for the world, just as there was no need for an author to compose the Vedas or a God to validate the rituals. Mīmāṃsā argues that the Gods named in the Vedas have no existence apart from the

1309:), also romanized Mimansa or Mimamsa, means "reflection, consideration, profound thought, investigation, examination, discussion" in Sanskrit. It also refers to the "examination of the Vedic text" and to a school of Hindu philosophy that is also known as 1462:, intrinsically valid)?, if so, how?" and others. To Mīmāṁsā scholars, the nature of non-empirical knowledge and human means to it are such that one can never demonstrate certainty, one can only falsify knowledge claims, in some cases. According to 1227:

doctrines, but the school showed little interest in systematic examination of the existence of Gods. Rather, it held that the soul is an eternal, omnipresent, inherently active spiritual essence, and focused on the epistemology and metaphysics of

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others, his parent, family, friends, teachers, ancestors and kindred members of society to rapidly acquire and share knowledge and thereby enrich each other's lives. This means of gaining proper knowledge is either spoken or written, but through

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as invalid or at best weak, because the boat may have gotten delayed or diverted. However, in cases such as deriving the time of a future sunrise or sunset, this method was asserted by the proponents to be reliable. Another common example for

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here means instructions of the śāstras as taught. We should tend towards the omnipotent supreme being. In the context of Pūrva Mīmāṃsā 6.3.1 shown above, next two sutras becomes significant, in which this Omnipotent Being is termed as

1828:. As example, if a person left in a boat on a river earlier, and the time is now past the expected time of arrival, then the circumstances support the truth postulate that the person has arrived. Many Indian scholars considered this 2172:

as understood by Pūrva Mīmāṃsā can be loosely translated into English as "virtue", "morality" or "duty". The Pūrva Mīmāṃsā school traces the source of the knowledge of dharma neither to sense-experience nor inference, but to verbal

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in verses 10.28 through 10.63 discusses many types of comparisons and analogies, identifying when this epistemic method is more useful and reliable, and when it is not. In various ancient and medieval texts of Hinduism, 32 types of

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to four types: non-perception of the cause, non-perception of the effect, non-perception of object, and non-perception of contradiction. Only two schools of Hinduism accepted and developed the concept "non-perception" as a

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Emphasis of Yajnic Karmakāṇḍas in Pūrva Mīmāṃsā is erroneously interpreted by some to be an opposition to Jñānakāṇḍa of Vedānta and Upaniṣads. Pūrva Mīmāṃsā does not discuss topics related to Jñānakāṇḍa, such as salvation

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or actions, and the rituals are of primary importance and merit. They considered the Upaniṣads and other texts related to self-knowledge and spirituality as subsidiary, a philosophical view that Vedānta disagreed with.

1438:), that is what are the reliable means to knowledge. It debated not only "how does man ever learn or know, whatever he knows", but also whether the nature of all knowledge is inherently circular, whether those such as 1654:(a form of perception of prior processes and previous states of a 'topic of study' by observing its current state). Further, some schools of Hinduism considered and refined rules of accepting uncertain knowledge from 1685:(अनुमान) means inference. It is described as reaching a new conclusion and truth from one or more observations and previous truths by applying reason. Observing smoke and inferring fire is an example of 1442:

who critique the validity of any "justified beliefs" and knowledge system make flawed presumptions of the very premises they critique, and how to correctly interpret and avoid incorrectly interpreting

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An interesting feature of the Mīmāṃsā school of philosophy is its unique epistemological theory of the intrinsic validity of all cognition as such. It is held that all knowledge is

1634:(does not wander; correct perception does not change, nor is it the result of deception because one's sensory organ or means of observation is drifting, defective, suspect) and 1493:) and is accepted as authoritative because it is socially validated practice unless perceptually verifiable evidence emerges that proves parts or all of it as false or harmful. 2248:

In Pūrva Mīmāṃsā too, Jaimini emphasises the importance of faith in and attachment to the Omnipotent Supreme Being Whom Jaimini calls "The Omnipotent Pradhaana" (The Main):

1306: 1094: 1689:. In all except one Hindu philosophies, this is a valid and useful means to knowledge. The method of inference is explained by Indian texts as consisting of three parts: 2086:). Thus, what is to be proven is not the truth of a cognition, but its falsity. The Mīmāṃsākas advocate the self-validity of knowledge both in respect of its origin ( 1458:

efficacious?", "what makes anything efficacious?", and "Can it be proved that the Vedas, or any canonical text in any system of thought, is fallible or infallible (

3524:, pp. 17, 41–47, 61–63, Quote (p. 62): "The ideal life, according to the Mimamsa, is thus a life of continuous ethical activity and enjoyment of its fruits.". 2268:

The school for some time in the Early Middle Ages exerted near-dominant influence on learned Hindu thought, and is credited as a major force contributing to the

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Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass,

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Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass,

1997:. An absence, state the ancient scholars, is also "existent, knowable and nameable", giving the example of negative numbers, silence as a form of testimony, 1161:. While both "earlier" and "later" Mīmāṃsā investigate the aim of human action, they do so with different attitudes towards the necessity of ritual praxis. 6425: 1071: 1504:(unending ecstatic pleasure, joy, happiness) in this life and the next. They argued that this highest good is the result of one's own ethical actions ( 4759: 3146:

Annette Wilke and Oliver Moebus (2011), Sound and Communication: An Aesthetic Cultural History of Sanskrit Hinduism, Walter de Gruyter GmbH (Berlin),

1721:(negative examples as counter-evidence) are absent. For rigor, the Indian philosophies also state further epistemic steps. For example, they demand 1262:

influenced other schools of Hinduism, their views were not shared by others. Mīmāṃsakas considered the purpose and power of language was to clearly

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word that means "reflection" or "critical investigation" and thus refers to a tradition of contemplation which reflected on the meanings of certain

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for the philosophical portions in the last layers. Over time, Pūrva-Mīmāṃsā was just known as the Mīmāṃsā school, and the Uttara-Mīmāṃsā as the

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DM Datta (1932), The Six Ways of Knowing: A Critical study of the Advaita theory of knowledge, University of Calcutta, Reprinted in 1992 as

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Monier Williams (1893), Indian Wisdom – Religious, Philosophical and Ethical Doctrines of the Hindus, Luzac & Co, London, pages 457–458

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In 1.2.31, Jaimini is again quoted by Bāḍarāyana as saying that the nirguna (attribute-less) Brahman can manifest itself as having a form.

1522:(heaven) cannot be derived from sense-perception, and can only be derived from experience, reflection and understanding of past teachings. 5454: 4174: 2239:

In Vedānta (1.2.28), Bāḍarāyaṇa cites Jaimini as saying that "There is no contradiction in taking Vaishvānara as the supreme Brahman".

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of reliable sources. The disagreement between the schools of Hinduism has been on how to establish reliability. Some schools, such as

1242:, or Gods, because Gods existed only in name. The Mīmāṃsakas also held that Vedas are "eternal, author-less, infallible", that Vedic 6286: 1466:, the Mīmāṁsā school is "one of the most distinctively Hindu forms of thinking; it is without real parallel elsewhere in the world". 4708: 4644: 4611: 4346: 4283: 4253: 4078: 4027: 3990: 3894: 3846: 3801: 3784: 3751: 3734: 3717: 3700: 3118: 689: 6833: 6392: 2333:

for Vedic interpretation. The text has 12 chapters, of which the first chapter is of philosophical value. The commentaries on the

4740: 6418: 6274: 5805: 1630:, according to ancient Indian scholars, where one's sensory organ relies on accepting or rejecting someone else's perception), 6765: 6103: 1064: 1642:

and called it internal perception, a proposal contested by other Indian scholars. The internal perception concepts included

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Pūrva Mīmāṃsā 6.3.1: "sarvaśaktau pravṛttiḥ syāt tathābhūtopadeśāt" (सर्वशक्तौ प्रवृत्तिः स्यात् तथाभूतोपदेशात्). The term

7467: 6232: 2234:(The mukta Puruṣa is united with the Brahman) as if it were like the Brahman, because descriptions (in Śruti etc) prove so 1381:, the Mīmāṃsā school places greater emphasis to the Brahmanas – the part of Vedas that is a commentary on Vedic rituals. 7567: 7166: 6281: 2983:

Ram-Prasad, Chakravarti (2000). "Knowledge and Action 1: Means to the Human End in Bhāṭṭa Mīmāṃsā and Advaita Vedānta".

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Francis X. Clooney (1987). "Why the Veda Has No Author: Language as Ritual in Early Mīmāṃsā and Post-Modern Theology".

6991: 5392: 2293: 1203: 1199: 421: 2094:). Not only did the Mīmāṃsākas make a very great use of this theory to establish the unchallengeable validity of the 1867:(अनुपलब्धि), accepted only by Kumarila Bhatta sub-school of Mīmāṃsā, means non-perception, negative/cognitive proof. 7136: 6411: 6323: 5815: 4848: 4821: 2005:

was further refined in four types, by the schools of Hinduism that accepted it as a useful method of epistemology:

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the proper, correct and right. In contrast, Vedāntins extended the scope and value of language as a tool to also

1057: 4423:(1997). "What's a God? The Quest for the Right Understanding of devatā in Brāhmaṇical Ritual Theory (Mīmāṃsā)". 6952: 6532: 6137: 5868: 5795: 5719: 5425: 5207: 5182: 4626: 1384:

The word comes from the desiderative stem of √man (Macdonell, A. A, 1883, A Sanskrit-English Dictionary), from

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In Uttara-Mīmāṃsā or Vedānta (4.4.5–7), Bāḍarāyaṇa cites Jaimini as saying (ब्राह्मेण जैमिनिरूपन्यासादिभ्यः) "

1122: 121: 58: 7492: 7212: 7192: 6882: 5973: 5833: 5504: 1793: 674: 6909: 7457: 6893: 6618: 6316: 6269: 5479: 5202: 4756: 4663: 4420: 1777: 1701:(examples). The hypothesis must further be broken down into two parts, state the ancient Indian scholars: 1463: 3220: 1278:. Mīmāṁsakās considered orderly, law driven, procedural life as central purpose and noblest necessity of 7658: 6670: 6338: 6291: 6264: 6227: 5484: 4580: 1286: 563: 543: 251: 244: 5800: 3985:

James Lochtefeld, "Abhava" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing.

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that speak their names. To that regard, the power of the mantras is what is seen as the power of Gods.

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or flawed means to correct knowledge, instead one must rely on direct perception or proper inference.

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This article is about an ancient school of Hindu philosophy. For annual Science quiz competition, see

7056: 6311: 6306: 6301: 6222: 5699: 5192: 5177: 4829: 4776: 2281: 2049:(words). The reliability of the source is important, and legitimate knowledge can only come from the 1473:, accompanied by the historically influential commentary of Sabara and Kumarila Bhatta's commentary ( 1290: 950: 888: 553: 4734: 2839: 2272:, but it has fallen into decline in the High Middle Ages and today is all but eclipsed by Vedanta. 1518:(rituals) part of the Vedas, with the argument that ethics for this life and efficacious action for 1480:

For example, Mīmāṁsakas welcome not only the demand for proof of an injunctive proposition such as "

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B Matilal (1992), "Perception: An Essay in Indian Theories of Knowledge", Oxford University Press,

1990: 1385: 452: 396: 7257: 6378: 5387: 4005:

D Sharma (1966), Epistemological negative dialectics of Indian logic — Abhāva versus Anupalabdhi,

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school of Hinduism. The following are the six epistemically reliable means of gaining knowledge:

302: 7673: 6864: 5377: 2177:(i.e. knowledge of words and meanings) according to Vedas. In this respect it is related to the 2040:(शब्द) means relying on word, testimony of past or present reliable experts. Hiriyanna explains 984: 955: 386: 7272: 5843: 4893: 4752:" Published in Poona Oriental Series, No. 75 – "A Volume of Studies in Indology", presented to 2137: 7287: 7242: 7111: 6888: 6857: 6434: 6372: 6252: 6242: 6108: 6043: 5436: 5232: 5222: 4768: 4704: 4682: 4640: 4607: 4555: 4534: 4513: 4406: 4342: 4306: 4279: 4249: 4190: 4155: 4117: 4096: 4074: 4053: 4023: 3986: 3967: 3952: 3924: 3907: 3890: 3870: 3842: 3797: 3780: 3747: 3730: 3713: 3696: 3673: 3578: 3572: 3373: 3290: 3260: 3233: 3184: 3164: 3147: 3114: 3075: 3054: 3029: 2966: 2824: 1045: 714: 79: 34: 5297: 4300: 1760:

means comparison and analogy. Some Hindu schools consider it as a proper means of knowledge.

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In every human activity, the motivating force to perform an action is his innate longing for

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DPS Bhawuk (2011), Spirituality and Indian Psychology (Editor: Anthony Marsella), Springer,

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In 4.3.12, Bādarāyana again cites Jaimini as saying that the mukta Purusha attains Brahman.

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Jan Gonda, Johannes Bronkhorst and Elisa Freschi translate "priti" as happiness; e.g. see,

2197: 1820:(अर्थापत्ति) means postulation, derivation from circumstances. In contemporary logic, this 1729:(reason) must necessarily and separately account for the inference in "all" cases, in both 7663: 7462: 7367: 7332: 7207: 7106: 6782: 6700: 6675: 6597: 6382: 6247: 6200: 6182: 6132: 6066: 6048: 5991: 5941: 5760: 5664: 5537: 5499: 5469: 5307: 5197: 5036: 5029: 4876: 4763: 4716: 4696: 4362:

Daniel Arnold (2001). "Of Intrinsic Validity: A Study on the Relevance of Pūrva Mīmāṃsā".

1622:(direct experience by one's sensory organ(s) with the object, whatever is being studied), 1596: 1439: 1238: 578: 467: 436: 223: 198: 6153: 3223:, Monier Williams Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon (Germany) 1496:

Mīmāṁsākas were predominantly concerned with the central motivation of human beings, the

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studies, subsequent Mīmāṃsākas scholars have made significant contributions. Unlike the

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Prasad, Hari Shankar (1994). "The Context Principle of Meaning in Prabhākara Mīmāṁsā".

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deals with the views of this school in details. The founder of the third school of the

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According to Daniel Arnold, Mīmāṁsā scholarship has "striking affinities" with that of

1168:. The Prabhākara sub-school, which takes its name from the seventh-century philosopher 1018: 573: 492: 482: 391: 230: 6564: 782: 7647: 6986: 6959: 6822: 6809: 6796: 6750: 6695: 6333: 6237: 6016: 5790: 5528: 5419: 5330: 5264: 4729: 4634: 4599: 4452: 4391: 4269: 3004: 2878: 2844: 2303: 2122:) and anti-asceticism. The central aim of the school is elucidation of the nature of 1816: 1810: 1169: 1009: 945: 940: 907: 786: 719: 694: 679: 669: 523: 426: 346: 330: 237: 22: 6582: 2128:, understood as a set ritual obligations and prerogatives to be performed properly. 142: 7572: 7532: 7432: 7417: 7151: 6981: 6789: 6722: 6607: 6602: 6463: 5888: 5853: 5750: 5367: 4749: 4402:

Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion

2098:, but later Vedantists also drew freely upon this particular Mīmāṃsā contribution. 1825: 1562: 1497: 1429: 1134: 989: 638: 503: 457: 295: 7482: 6552: 4022:, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, 3796:

Karl Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass,

3695:, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, 1129:. This particular school is known for its philosophical theories on the nature of 4676: 4549: 4528: 4400: 4273: 4243: 3746:

W Halbfass (1991), Tradition and Reflection, State University of New York Press,

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schools, which were also known as Uttara-Mīmāṁsā for their focus on the "later" (

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Staal, J. F. (1976). "Sanskrit Philosophy of Language". In Herman Parret (ed.).

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M. Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass,

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is not a proper pramana. Other schools debate means to establish reliability.

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A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English

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Stephen Phillips (1996), Classical Indian Metaphysics, Motilal Banarsidass,

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Indian Wisdom – Religious, Philosophical and Ethical Doctrines of the Hindus

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A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English

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Encyclopedia of Indian Philosophies: Volume 16: Philosophy of Purva-Mimamsa

2908: 2789: 2289: 1965: 1780:, if a boy says "her face is like the moon in charmingness", "her face" is 163: 4468:: Studie zur mittelalterlichen indischen Sprachphilosophie und Hermeneutik 4463: 4375: 2773: 2765: 2757: 2750: 2743: 2736: 2729: 2721: 2713: 2705: 2696: 2688: 2681: 2673: 2666: 2659: 2651: 2643: 2635: 2627: 2620: 2613: 2605: 2597: 2590: 2583: 2575: 2568: 2557: 2549: 2541: 2533: 2526: 2519: 2511: 2503: 2496: 2489: 2481: 2474: 2468: 2461: 2450: 2444: 2437: 2429: 2421: 2413: 2405: 2397: 2390: 2383: 2375: 2367: 2360: 2354: 2348: 2342: 2335: 2327: 2319: 2309: 2301: 2294: 2107: 1586: 1574: 1500:, and actions that make this possible. They stated that human beings seek 1363: 1347: 1334: 1326: 1318: 1310: 7592: 7582: 7472: 7412: 7357: 7202: 7197: 7156: 7121: 7071: 7006: 7001: 6755: 6592: 6257: 6076: 6071: 5961: 5898: 5878: 5709: 5545: 5372: 5345: 5312: 5254: 5154: 5149: 5123: 5086: 5048: 4932: 4804: 4741:

Complete Lectures on Purva Mimamsa Sutras of Jaimini at ShastraNethralaya

3232:

M. Hiriyanna (1993), Outlines of Indian Philosophy, Motilal Banarsidass,

3183:

M. Hiriyanna (1993), Outlines of Indian Philosophy, Motilal Banarsidass,

3163:

M. Hiriyanna (1993), Outlines of Indian Philosophy, Motilal Banarsidass,

2809: 2257: 2201: 2178: 2054: 1392:

for rituals portions in the earlier layers of texts in the Vedas, and as

1358: 1142: 1098: 1090: 1040: 867: 835: 802: 656: 533: 477: 280: 149: 135: 7507: 4444: 3825:

VN Jha (1986), "The upamana-pramana in Purvamimamsa", SILLE, pages 77–91

1989:

is then explained as "referents of negative expression" in contrast to "

1369:

dealing with the meditation, reflection and knowledge of Self, Oneness,

1172:, described the five epistemically reliable means to gaining knowledge: 7602: 7597: 7577: 7517: 7497: 7437: 7387: 7377: 7327: 7302: 7292: 7282: 7227: 7061: 6941: 6712: 6665: 6542: 6517: 6453: 6158: 6011: 5929: 5919: 5694: 5684: 5657: 5652: 5642: 5597: 5582: 5577: 5357: 5302: 5287: 5279: 5246: 5113: 5016: 4991: 4967: 4952: 4866: 4856: 4604:

Six Systems of Indian Philosophy; Samkhya and Yoga, Naya and Vaiseshika

4496: 4383: 3643: 2834: 2819: 2285: 2193: 1675: 1627: 1434: 1397: 1370: 1354: 1342: 1294: 1165: 1150: 1146: 979: 972: 927: 857: 795: 743: 416: 365: 156: 107: 72: 4135: 1212:

meant non-perception, or proof by the absence of cognition (e.g., the

7607: 7557: 7547: 7442: 7427: 7347: 7337: 7297: 7237: 7232: 7217: 7182: 7131: 7051: 6717: 6547: 6488: 6195: 6190: 6168: 5981: 5934: 5893: 5775: 5765: 5704: 5612: 5555: 5550: 5404: 5091: 4927: 4913: 4898: 4224:(Summer 2024 ed.), Metaphysics Research Lab, Stanford University 2292:

in ca. the 5th or 6th century CE. The school reaches its height with

2189: 2181:

school, the latter, however, accepts only four sources of knowledge (

2169: 2155: 2124: 2115: 2036: 2030: 1909: 1857: 1506: 1443: 1279: 1247: 1224: 1194: 1130: 840: 750: 651: 6403: 4488: 3310: 3308: 3306: 4151: 2325:

of Jaimini (c. 3rd century BCE) has summed up the general rules of

2001:

theory of causation, and analysis of deficit as real and valuable.

1650:(a form of induction from perceived specifics to a universal), and 1345:. This division is based on classification of the Vedic texts into 7622: 7617: 7527: 7397: 7352: 7262: 7066: 7016: 6965: 6946: 6522: 6483: 6086: 6081: 5785: 5755: 5689: 5669: 5607: 5587: 5560: 5399: 5101: 5001: 4947: 4903: 4881: 2947:(Editor: Oliver Leaman), Routledge, 978-0415862530, pages 443–445. 2829: 2308:(fl. ca. 700 CE). Both Kumarila Bhatta and Prabhākara (along with 2229:. Vedānta quotes Jaimini's belief in Brahman as well as in mokṣa: 2209: 2148:

Mīmāṃsā theorists decided that the evidence allegedly proving the

1566: 1447: 1353:, the early sections of the Veda treating of mantras and rituals ( 1138: 1102: 1026: 931: 849: 376: 86: 4275:

The perfectibility of human nature in eastern and western thought

3442: 3440: 3391: 3389: 2288:(ca. 5th to 4th century BCE). A major commentary was composed by 1579:

branch of Mīmāṃsā recognizes five means of valid knowledge (Skt.

1282:

and society, and divine (theistic) sustenance means to that end.

1198:, the word or testimony of past or present reliable experts. The 7627: 7392: 7372: 6478: 6127: 6056: 6038: 5986: 5770: 5714: 5674: 5634: 5617: 5602: 5567: 4996: 4908: 2095: 1535:

At the highest level, it is nothing but an unsurpassed state of

1192:, the use of postulation and derivation from circumstances; and 759: 323: 6407: 4772: 4216:

Arnold, Daniel (2024), Zalta, Edward N.; Nodelman, Uri (eds.),

4800: 4187:

10.1093/acref/9780198610250.001.0001/acref-9780198610250-e-231

2204:. Seen in this light, Pūrva Mīmāṃsā is essentially ritualist ( 1149:. The Mīmāṃsā school was foundational and influential for the 3659:

MM Kamal (1998), The Epistemology of the Carvaka Philosophy,

3286:

Thinking Ritually: Rediscovering the Pūrva Mīmāṃsā of Jaimini

2595:(8th century CE), the originator of the second school of the 4594:(Eighth Reprint ed.). Calcutta: University of Calcutta. 3505: 3503: 3135:

The Denotation of Generic Terms in Ancient Indian Philosophy

1933:

has been discussed in ancient Hindu texts in the context of

1884:(negative) relation – both correct and valuable. Like other 1113:) Vedic texts dealing with ritual actions, and similarly as 4861: 3053:, An Introduction to Hinduism, Cambridge University Press, 50: 4551:

History of Linguistic Thought and Contemporary Linguistics

4112:

P. Billimoria (1988), "Śabdapramāṇa: Word and Knowledge",

4618:

Reprint edition; Originally published under the title of

2395:(7th century CE), the founder of the first school of the 1901:

affirmed that it as valid and useful when the other five

1591:

sub-school of Mīmāṃsā acknowledges a sixth means, namely

4590:

Chatterjee, Satischandra; Datta, Dhirendramohan (1984).

2013:(impossibility, absolute non-existence, contradiction), 1876:

as epistemically valuable, a valid conclusion is either

2192:

to be equivalent to following the prescriptions of the

1713:

is predicated). The inference is conditionally true if

4341:, Vol. II, Oxford University Press, New Delhi, 2006, 3248: 3246: 2365:(c. 1st century BCE) is the first commentator of the 1541:

which is ensured only by performing ethical actions.

1164:

Mīmāṁsā has several sub-schools, each defined by its

2280:

The foundational text for the Mīmāṃsā school is the

1717:(positive examples as evidence) are present, and if 7669:

Schools and traditions in ancient Indian philosophy

7175: 6974: 6774: 6743: 6658: 6573: 6504: 6497: 6441: 6181: 6146: 5972: 5907: 5814: 5741: 5734: 5633: 5536: 5527: 5435: 5321: 5278: 5245: 5163: 5137: 5100: 5079: 5070: 5062: 4978: 4847: 4838: 4678:

Mimamsa literature (A History of Indian literature)

4136:"What Did Kumārila Bhaṭṭa Mean by Svataḥ Prāmāṇya?" 2057:, state that this is never possible, and therefore 1913:(अभाव) means non-existence. Some scholars consider 1705:(that idea which needs to proven or disproven) and 1469:The central text of the Mīmāṁsā school is Jamini's 794: 774: 758: 742: 4703:. New York, New York: Princeton University Press. 4505: 3419: 3326: 3314: 3216: 3214: 3574:Duty, Language and Exegesis in Prabhakara Mimamsa 3557: 2467:. There are several commentaries on the works of 2200:commentaries relating the correct performance of 1533:whether at the lowest level or the highest level. 3600:, p. 339 note 5, Mimamsasutrabhasya 4.3.15. 1737:. A conditionally proven hypothesis is called a 3949:Philosophy of Religion : Indian Philosophy 3278: 3276: 2703:(17th century) wrote an elementary work on the 1626:(non-verbal; correct perception is not through 16:One of six orthodox schools of Hindu philosophy 4737:G. Jha (Translator), Asiatic Society of Bengal 3259:. Cambridge University Press. pp. 47–48. 3207:. Bishop's College Press. pp. Cover Page. 2649:is an independent work of this school and the 2208:), placing great weight on the performance of 1905:fail in one's pursuit of knowledge and truth. 6419: 4784: 4658:. Annamalai University Sanskrit Series No. 3. 3609: 3494: 3482: 3470: 3458: 3446: 3431: 3407: 3395: 3350: 3338: 2909:"Mimamsa | Vedic Rituals, Dharma & Nyaya" 1801:and their value in epistemology are debated. 1065: 8: 4656:A Short History Of The Purva Mimamsa Shastra 3941: 3939: 3937: 4530:Ethics and the History of Indian Philosophy 4483:(2). University of Hawai'i Press: 317–346. 4325: 3624:Journal of the American Academy of Religion 2763:was an attempt to combine the views of the 1943:is defined as that which is simultaneously 1772:, while the attribute(s) are identified as 6501: 6426: 6412: 6404: 5738: 5533: 5106: 5076: 4844: 4791: 4777: 4769: 4018:Karl Potter (1977), Meaning and Truth, in 3691:Karl Potter (1977), Meaning and Truth, in 3521: 2943:Chris Bartley (2013), "Purva Mimamsa", in 2633:(ninth century CE) is a commentary on the 2017:(mutual negation, reciprocal absence) and 1421:Mīmāṁsā is one of the six classical Hindu 1289:. A key text of the Mīmāṁsā school is the 1258:While their deep analysis of language and 1072: 1058: 372: 128: 65: 29: 4370:(1). University of Hawai'i Press: 26–53. 3771: 3769: 3372:. Motilal Banarsidass. pp. 511–512. 2903: 2901: 2899: 4582:The Mimansa Darsana (Bibliotheca Indica) 4140:Journal of the American Oriental Society 3951:Vol 4 (Editor: Roy Perrett), Routledge, 3887:The Illustrated Encyclopedia of Hinduism 3857: 3855: 3839:The Illustrated Encyclopedia of Hinduism 3833: 3831: 3777:The Illustrated Encyclopedia of Hinduism 3687: 3685: 3655: 3653: 3179: 3177: 3046: 3044: 3042: 2419:. His treatise consists of 3 parts, the 1514:, deriving ethics and activity from the 4554:. Walter de Gruyter. pp. 102–136. 4222:The Stanford Encyclopedia of Philosophy 4091: 4089: 4087: 4040: 4038: 4036: 3630:(4). Oxford University Press: 660–661. 2939: 2937: 2935: 2933: 2931: 2929: 2856: 1411:Darśana (philosophy) – central concerns 1219:The school of Mīmāṃsā consists of both 1121:). It is one of six Vedic "affirming" ( 1105:texts. This tradition is also known as 733: 703: 647: 627: 607: 587: 562: 542: 522: 491: 466: 435: 405: 375: 120: 57: 41: 4577:Mahesh Chandra Nyayratna Bhattacharyya 4512:. State University of New York Press. 4425:International Journal of Hindu Studies 4071:The Encyclopaedia of Indian Literature 3966:, State University of New York Press, 3661:Journal of Indian and Buddhist Studies 3597: 3533: 3509: 3074:, State University of New York Press, 3024: 3022: 3020: 3018: 3016: 3014: 2957: 2955: 2953: 1545:– Sabara, 2nd century Mīmānsā scholar 1450:. It asked questions such as "what is 1428:Ancient Mīmāṁsā's central concern was 739: 4606:. Calcutta: Susil Gupta (India) Ltd. 4001: 3999: 3545: 3289:. De Nobili, Vienna. pp. 25–28. 2539:(1300 CE), another commentary on the 2373:, whose work is available to us. His 1768:, the object of comparison is called 1662:(definite judgment, conclusion) from 1236:meant rituals and social duties, not 1109:because of its focus on the earlier ( 7: 4620:The Six Systems of Indian Philosophy 4592:An Introduction to Indian Philosophy 4052:(Editor: Oliver Leaman), Routledge, 2212:or action as enjoined by the Vedas. 1403:Mīmāṃsā scholars are referred to as 1206:, added a sixth means to its canon; 6388: 4508:Structural Depths of Indian Thought 4020:Encyclopedia of Indian Philosophies 3693:Encyclopedia of Indian Philosophies 2693:, whose works have not reached us. 2449:(8th century CE) was a follower of 2381:is the basis of all later works of 2021:(prior, antecedent non-existence). 1454:(god)?", "are rituals dedicated to 1117:due to its focus on ritual action ( 4305:. Cosmo Publications. p. 60. 3885:James Lochtefeld, "Arthapatti" in 1216:of gunpowder on a suspect's hand) 14: 4715:Bollingen Series XXVI; Edited by 4636:A Sourcebook in Indian Philosophy 4173:Johnson, W. J. (1 January 2009), 4050:Encyclopaedia of Asian Philosophy 3889:, Vol. 1: A–M, Rosen Publishing. 3841:, Vol. 2: N-Z, Rosen Publishing. 3816:, Luzac & Co, London, page 61 3779:, Vol. 1: A-M, Rosen Publishing. 2963:Encyclopaedia of Asian Philosophy 2961:Oliver Leaman (2006), Shruti, in 2945:Encyclopaedia of Asian Philosophy 1955:(nameable). Specific examples of 6387: 6377: 6368: 6367: 6356: 5061: 4807: 4799: 4670:. Calcutta: Motilal Barnassidas. 4654:Ramaswami Shastri, R.A. (1936). 1939:(पदार्थ, referent of a term). A 1285:The Mīmāṁsā school is a form of 49: 6357: 4675:Verpoorten, Jean-Marie (1987). 3837:James Lochtefeld, "Upamana" in 3775:James Lochtefeld, "Anumana" in 3763:Carvaka school is the exception 3577:. BRILL Academic. p. 380. 3283:Francis Xavier Clooney (1990). 2225:), but it never speaks against 2009:(termination of what existed), 6766:Progressive utilization theory 6282:Relations with other religions 2657:is a brief explanation of the 2188:The Pūrva Mīmāṃsā school held 1: 4735:Introduction to Purva-Mimamsa 4730:The Mimamsa Sutras of Jaimini 4405:. Columbia University Press. 2555:, an independent work on the 1824:is similar to circumstantial 1585:). In addition to these, the 1373:(the Upaniṣads). Between the 1202:sub-school, from philosopher 1157:) portions of the Vedas, the 7654:Hindu philosophical concepts 4681:. Otto Harrassowitz Verlag. 4302:The Philosophy Of Vaisnavism 3560:, pp. 298–302, 348–349. 3369:History of Indian Literature 3253:Donald R. Davis, Jr (2010). 3107:Worthington, Vivian (1982). 2985:Journal of Indian Philosophy 2270:decline of Buddhism in India 1977:(universal/class property), 1897:. The schools that endorsed 1250:in rituals are prescriptive 4464: 4278:. SUNY Press. p. 114. 4181:, Oxford University Press, 4073:, Vol. 5, Sahitya Akademy, 3947:Eliott Deutsche (2000), in 2774: 2766: 2758: 2751: 2744: 2737: 2730: 2722: 2714: 2706: 2697: 2689: 2682: 2674: 2667: 2660: 2652: 2644: 2636: 2628: 2621: 2614: 2606: 2598: 2591: 2584: 2576: 2569: 2558: 2550: 2542: 2534: 2527: 2520: 2512: 2504: 2497: 2490: 2482: 2475: 2469: 2462: 2451: 2445: 2438: 2430: 2422: 2414: 2406: 2398: 2391: 2384: 2376: 2368: 2361: 2355: 2349: 2343: 2336: 2328: 2320: 2310: 2302: 2295: 2108: 1993:of positive expression" in 1725:– the requirement that the 1587: 1575: 1364: 1348: 1341:) – the opposing school of 1335: 1333:("posterior" inquiry, also 1327: 1319: 1311: 7690: 4527:Shyam Ranganathan (2007). 4248:. SUNY Press. p. 51. 4114:Studies of Classical India 2074:Relation to Vedanta school 2028: 1959:, states Bartley, include 1888:, Indian scholars refined 1855: 1849: 1808: 1748: 1673: 1606: 1414: 1232:. For the Mīmāṃsā school, 1188:, comparison and analogy; 1000:Naalayira Divya Prabandham 629:Akshar Purushottam Darshan 273:Akshar Purushottam Darshan 20: 6354: 5109: 5059: 4817: 4748:, "The Logical system of 4437:10.1007/s11407-997-0005-x 3113:. Routledge. p. 66. 1709:(the object on which the 1046:Other Indian philosophies 6953:Yoga Sutras of Patanjali 5426:Yoga Sutras of Patanjali 4585:. Baptist Mission Press. 4477:Philosophy East and West 4431:(2). Springer: 337–385. 4364:Philosophy East and West 4242:Neville, Robert (2001). 4179:A Dictionary of Hinduism 4030:, pages 155–174, 227–255 3812:Monier Williams (1893), 3497:, pp. 31–33, 36–38. 3353:, pp. 57–61, 89–98. 3201:M.C. Nyayaratna (1863). 3092:Neville, Robert (2001). 1921:, while others consider 1792:. The 7th century text 690:Kamalakanta Bhattacharya 6883:Samkhyapravachana Sutra 5505:Thiruvilaiyadal Puranam 4533:. Motilal Banarsidass. 4299:Kapoor, Subodh (2004). 3874:Encyclopædia Britannica 3636:10.1093/jaarel/lv.4.659 3420:Francis X. Clooney 1997 3327:Francis X. Clooney 1997 3315:Francis X. Clooney 1997 3256:The Spirit of Hindu Law 3154:, pages 23–24, 551–663. 2997:10.1023/A:1004744313963 2883:www.merriam-webster.com 2879:"Definition of MIMAMSA" 2581:is a commentary on the 2102:Metaphysics and beliefs 1666:(indefinite judgment). 1648:samanyalaksanapratyaksa 1317:("prior" inquiry, also 675:Nigamananda Paramahansa 6619:Early Buddhist schools 5480:Eighteen Greater Texts 4399:Daniel Arnold (2008). 4044:Chris Bartley (2013), 3571:Elisa Freschi (2012). 3558:Shyam Ranganathan 2007 2517:, a commentary on the 2403:commented on both the 1788:, and charmingness is 1778:Monier Monier-Williams 1547: 1531:(pleasure, happiness), 317:Shakti Vishishtadvaita 6233:Hindu gurus and sants 5485:Eighteen Lesser Texts 4701:Philosophies of India 4376:10.1353/pew.2001.0002 4116:Volume 10, Springer, 3434:, pp. 27, 29–30. 2865:"Mimamsa in Sanskrit" 2603:wrote his commentary 2090:) and ascertainment ( 1652:jnanalaksanapratyaksa 1620:Indriyarthasannikarsa 1524: 1487:prima facie justified 1415:Further information: 1287:philosophical realism 1246:, or injunctions and 564:Svabhavika Bhedabheda 544:Achintya Bheda Abheda 252:Svabhavika Bhedabheda 245:Achintya Bheda Abheda 7057:Brihadratha Ikshvaku 6894:Sarvadarsanasangraha 6671:Acintya bheda abheda 6223:Anti-Hindu sentiment 4762:17 July 2020 at the 4757:on his 60th birthday 4460:Lars Göhler (1995). 4134:Taber, John (1992). 4069:Mohan Lal (Editor), 4007:Indo-Iranian Journal 2845:Mimamsa – IISER Pune 2487:(commentary) on the 2359:are no more extant. 2282:Purva Mīmāṃsā Sutras 1658:, so as to contrast 889:Principal Upanishads 554:Chaitanya Mahaprabhu 7117:Dayananda Saraswati 6691:Nimbarka Sampradaya 6615:Buddhist philosophy 6329:Hinduism by country 5495:Iraiyanar Akapporul 5455:Tirumurukāṟṟuppaṭai 4504:P. T. Raju (1985). 4272:(7 February 2008). 3548:, pp. 112–117. 3536:, pp. 317–319. 3512:, pp. 317–318. 3422:, pp. 337–342. 3329:, pp. 337–340. 3204:The Mimansa Darsana 2715:Mīmāṁsānyāyaprakaśa 2528:Pārthasarathi Miśra 2216:Relation to Vedānta 2106:The core tenets of 2084:svataḥ prāmāṇyavāda 1973:(activity/motion), 1869:Anupalabdhi pramana 1386:Proto-Indo-European 1325:), in contrast to 397:Raghunatha Siromani 6728:Pashupata Shaivism 6558:Pashupata Shaivism 4746:S. Srikanta Sastri 4462:Wort und Text bei 4421:Francis X. Clooney 4337:Radhakrishnan, S. 3610:Daniel Arnold 2001 3495:Daniel Arnold 2001 3485:, pp. 89–114. 3483:Daniel Arnold 2008 3471:Daniel Arnold 2008 3459:Daniel Arnold 2001 3447:Daniel Arnold 2001 3432:Daniel Arnold 2001 3408:Daniel Arnold 2001 3396:Daniel Arnold 2001 3364:Maurice Winternitz 3351:Daniel Arnold 2008 3339:Daniel Arnold 2001 1446:texts such as the 7641: 7640: 7493:Pratītyasamutpāda 6654: 6653: 6435:Indian philosophy 6401: 6400: 6177: 6176: 5730: 5729: 5523: 5522: 5437:Sangam literature 5393:Yājñavalkya Smṛti 5241: 5240: 5057: 5056: 4627:Radhakrishnan, S. 4561:978-3-11-005818-5 4540:978-81-208-3193-3 4519:978-0-88706-139-4 4412:978-0-231-13281-7 4339:Indian Philosophy 4312:978-81-7755-886-9 4196:978-0-19-861025-0 4122:978-94-010-7810-8 3612:, pp. 41–43. 3584:978-90-04-22260-1 3473:, pp. 57–79. 3461:, pp. 28–35. 3449:, pp. 27–29. 3410:, pp. 26–33. 3398:, pp. 28–32. 3379:978-81-208-0056-4 3341:, pp. 26–31. 3296:978-3-900271-21-3 3266:978-1-139-48531-9 3137:(1996), Chapter 3 3133:Peter M. Scharf, 3110:A History of Yoga 3034:978-1-4419-8109-7 2738:Laugākṣi Bhāskara 1985:(individuality). 1776:. Thus, explains 1656:Pratyakṣa-pramana 1491:vyavaharapravrtti 1141:, especially the 1082: 1081: 814: 813: 810: 809: 172: 171: 116: 115: 7681: 7147:Satyakama Jabala 7082:Akshapada Gotama 7032:Gārgī Vāchaknavī 7012:Vāchaspati Misra 6870:Nyayakusumanjali 6804:Bhagavata Purana 6761:Radical Humanism 6733:Shaiva Siddhanta 6502: 6474:Vedic philosophy 6428: 6421: 6414: 6405: 6391: 6390: 6381: 6371: 6370: 6360: 6359: 6270:Pilgrimage sites 6024:Ganesh Chaturthi 5739: 5534: 5515:Vedarthasamgraha 5510:Vinayagar Agaval 5475:Five Great Epics 5450:Divya Prabandham 5363:Minor Upanishads 5107: 5077: 5065: 5064: 4845: 4811: 4803: 4793: 4786: 4779: 4770: 4714: 4697:Zimmer, Heinrich 4692: 4671: 4659: 4650: 4617: 4595: 4586: 4565: 4544: 4523: 4511: 4500: 4471: 4467: 4456: 4416: 4395: 4350: 4335: 4329: 4326:Lars Göhler 1995 4323: 4317: 4316: 4296: 4290: 4289: 4266: 4260: 4259: 4239: 4233: 4232: 4231: 4229: 4213: 4207: 4206: 4205: 4203: 4170: 4164: 4163: 4131: 4125: 4110: 4104: 4093: 4082: 4067: 4061: 4042: 4031: 4016: 4010: 4003: 3994: 3983: 3977: 3962:John A. Grimes, 3959:, pages 245–248; 3943: 3932: 3921: 3915: 3904: 3898: 3883: 3877: 3868: 3862: 3859: 3850: 3835: 3826: 3823: 3817: 3810: 3804: 3794: 3788: 3773: 3764: 3761: 3755: 3744: 3738: 3727: 3721: 3710: 3704: 3689: 3680: 3670: 3664: 3657: 3648: 3647: 3619: 3613: 3607: 3601: 3595: 3589: 3588: 3567: 3561: 3555: 3549: 3543: 3537: 3531: 3525: 3519: 3513: 3507: 3498: 3492: 3486: 3480: 3474: 3468: 3462: 3456: 3450: 3444: 3435: 3429: 3423: 3417: 3411: 3405: 3399: 3393: 3384: 3383: 3360: 3354: 3348: 3342: 3336: 3330: 3324: 3318: 3312: 3301: 3300: 3280: 3271: 3270: 3250: 3241: 3230: 3224: 3218: 3209: 3208: 3198: 3192: 3191:, pages 298-335. 3181: 3172: 3171:, pages 323–325. 3161: 3155: 3144: 3138: 3131: 3125: 3124: 3104: 3098: 3097: 3089: 3083: 3070:John A. Grimes, 3068: 3062: 3048: 3037: 3026: 3009: 3008: 2980: 2974: 2959: 2948: 2941: 2924: 2923: 2921: 2919: 2905: 2894: 2893: 2891: 2889: 2875: 2869: 2868: 2861: 2777: 2769: 2761: 2754: 2747: 2741:is based on the 2740: 2733: 2725: 2717: 2709: 2702: 2692: 2685: 2677: 2670: 2663: 2655: 2647: 2645:Prakaraṇapañcikā 2639: 2631: 2624: 2617: 2609: 2601: 2594: 2587: 2579: 2577:Vārttikabharaṇya 2572: 2561: 2553: 2547:. He also wrote 2545: 2537: 2530: 2523: 2515: 2509:, also known as 2507: 2500: 2498:Someśvara Bhatta 2493: 2485: 2478: 2472: 2465: 2463:Mīmāṁsānukramaṇī 2454: 2448: 2441: 2433: 2425: 2417: 2409: 2401: 2394: 2387: 2379: 2371: 2364: 2358: 2352: 2346: 2339: 2331: 2323: 2313: 2307: 2298: 2150:existence of God 2113: 1981:(inherence) and 1697:(a reason), and 1590: 1578: 1561:In the realm of 1502:niratisaya priti 1440:foundationalists 1417:Hindu philosophy 1367: 1351: 1340: 1332: 1324: 1316: 1127:Hindu philosophy 1097:: Mīmāṃsā) is a 1074: 1067: 1060: 913:Agama (Hinduism) 901:Other scriptures 894:Minor Upanishads 740: 609:Ekasarana Dharma 453:Vāchaspati Misra 373: 289:Shaiva Siddhanta 266:Ekasarana Dharma 129: 66: 53: 43:Hindu philosophy 30: 7689: 7688: 7684: 7683: 7682: 7680: 7679: 7678: 7644: 7643: 7642: 7637: 7463:Parameshashakti 7171: 7107:Ramana Maharshi 6992:Kumārila Bhaṭṭa 6970: 6936:Vaiśeṣika Sūtra 6910:Tattvacintāmaṇi 6783:Abhinavabharati 6770: 6739: 6713:Sikh Philosophy 6701:Vishishtadvaita 6650: 6569: 6493: 6437: 6432: 6402: 6397: 6364: 6350: 6173: 6142: 6133:Vasant Panchami 6067:Pahela Baishakh 6049:Makar Sankranti 5968: 5903: 5810: 5726: 5629: 5519: 5500:Abhirami Antati 5470:Kamba Ramayanam 5431: 5317: 5274: 5237: 5159: 5133: 5096: 5066: 5053: 5037:Vishishtadvaita 4974: 4834: 4813: 4797: 4764:Wayback Machine 4726: 4717:Joseph Campbell 4711: 4695: 4689: 4674: 4664:Potter, Karl H. 4662: 4653: 4647: 4625: 4614: 4598: 4589: 4575: 4572: 4570:Further reading 4562: 4547: 4541: 4526: 4520: 4503: 4489:10.2307/1399597 4474: 4465:Kumārila Bhaṭṭa 4459: 4419: 4413: 4398: 4361: 4358: 4353: 4336: 4332: 4324: 4320: 4313: 4298: 4297: 4293: 4286: 4268: 4267: 4263: 4256: 4245:Religious truth 4241: 4240: 4236: 4227: 4225: 4215: 4214: 4210: 4201: 4199: 4197: 4172: 4171: 4167: 4133: 4132: 4128: 4111: 4107: 4094: 4085: 4068: 4064: 4060:, pages 415–416 4043: 4034: 4017: 4013: 4009:, 9(4): 291–300 4004: 3997: 3984: 3980: 3944: 3935: 3931:, pages 221–253 3922: 3918: 3905: 3901: 3884: 3880: 3869: 3865: 3860: 3853: 3836: 3829: 3824: 3820: 3811: 3807: 3795: 3791: 3774: 3767: 3762: 3758: 3745: 3741: 3737:, pages 170–172 3728: 3724: 3720:, pages 168–169 3711: 3707: 3703:, pages 160–168 3690: 3683: 3671: 3667: 3658: 3651: 3621: 3620: 3616: 3608: 3604: 3596: 3592: 3585: 3570: 3568: 3564: 3556: 3552: 3544: 3540: 3532: 3528: 3522:P. T. Raju 1985 3520: 3516: 3508: 3501: 3493: 3489: 3481: 3477: 3469: 3465: 3457: 3453: 3445: 3438: 3430: 3426: 3418: 3414: 3406: 3402: 3394: 3387: 3380: 3362: 3361: 3357: 3349: 3345: 3337: 3333: 3325: 3321: 3313: 3304: 3297: 3282: 3281: 3274: 3267: 3252: 3251: 3244: 3231: 3227: 3219: 3212: 3200: 3199: 3195: 3182: 3175: 3162: 3158: 3145: 3141: 3132: 3128: 3121: 3106: 3105: 3101: 3094:Religious Truth 3091: 3090: 3086: 3069: 3065: 3049: 3040: 3027: 3012: 2982: 2981: 2977: 2960: 2951: 2942: 2927: 2917: 2915: 2907: 2906: 2897: 2887: 2885: 2877: 2876: 2872: 2863: 2862: 2858: 2854: 2849: 2785: 2759:Śeśvara Mīmāṁsā 2570:Venkaṭa Dīkṣita 2392:Kumārila Bhaṭṭa 2296:Kumārila Bhaṭṭa 2278: 2266: 2218: 2167: 2146: 2134: 2104: 2076: 2067: 2065:Svatah Pramanya 2033: 2027: 1951:(knowable) and 1860: 1854: 1848: 1813: 1807: 1753: 1747: 1678: 1672: 1611: 1605: 1597:Advaita Vedanta 1563:epistemological 1559: 1543: 1540: 1534: 1532: 1464:Francis Clooney 1460:svatah pramanya 1419: 1413: 1303: 1204:Kumārila Bhaṭṭa 1178:or perception; 1078: 1033: 1032: 1031: 1014: 961:Vaiśeṣika Sūtra 922: 845: 830: 829: 816: 815: 729: 699: 661: 643: 623: 603: 583: 579:Srinivasacharya 558: 538: 518: 487: 468:Vishishtadvaita 462: 431: 422:Kumārila Bhaṭṭa 401: 387:Akṣapāda Gotama 370: 369: 353: 352: 324:Shiva Bhedabeda 224:Vishishtadvaita 184: 183: 26: 17: 12: 11: 5: 7687: 7685: 7677: 7676: 7671: 7666: 7661: 7656: 7646: 7645: 7639: 7638: 7636: 7635: 7630: 7625: 7620: 7615: 7610: 7605: 7600: 7595: 7590: 7585: 7580: 7575: 7570: 7565: 7560: 7555: 7550: 7545: 7540: 7538:Shabda Brahman 7535: 7530: 7525: 7520: 7515: 7510: 7505: 7500: 7495: 7490: 7488:Pratibimbavada 7485: 7480: 7475: 7470: 7465: 7460: 7455: 7450: 7445: 7440: 7435: 7430: 7425: 7420: 7415: 7410: 7405: 7400: 7395: 7390: 7385: 7380: 7375: 7370: 7365: 7360: 7355: 7350: 7345: 7340: 7335: 7330: 7325: 7320: 7315: 7310: 7305: 7300: 7295: 7290: 7285: 7280: 7275: 7270: 7265: 7260: 7255: 7250: 7245: 7240: 7235: 7230: 7225: 7220: 7215: 7210: 7205: 7200: 7195: 7190: 7185: 7179: 7177: 7173: 7172: 7170: 7169: 7164: 7159: 7154: 7149: 7144: 7139: 7134: 7129: 7127:Vedanta Desika 7124: 7119: 7114: 7109: 7104: 7099: 7094: 7089: 7084: 7079: 7074: 7069: 7064: 7059: 7054: 7049: 7044: 7039: 7034: 7029: 7024: 7022:Gautama Buddha 7019: 7017:Uddalaka Aruni 7014: 7009: 7004: 6999: 6994: 6989: 6984: 6978: 6976: 6972: 6971: 6969: 6968: 6963: 6956: 6949: 6944: 6939: 6932: 6931: 6930: 6920: 6913: 6906: 6904:Tarka-Sangraha 6901: 6896: 6891: 6886: 6879: 6872: 6867: 6862: 6861: 6860: 6855: 6847:Mimamsa Sutras 6843: 6836: 6831: 6826: 6819: 6817:Buddhist texts 6814: 6807: 6800: 6793: 6786: 6778: 6776: 6772: 6771: 6769: 6768: 6763: 6758: 6753: 6747: 6745: 6741: 6740: 6738: 6737: 6736: 6735: 6730: 6725: 6715: 6710: 6705: 6704: 6703: 6698: 6693: 6688: 6683: 6678: 6673: 6662: 6660: 6656: 6655: 6652: 6651: 6649: 6648: 6647: 6646: 6641: 6636: 6631: 6626: 6612: 6611: 6610: 6605: 6595: 6590: 6585: 6579: 6577: 6571: 6570: 6568: 6567: 6562: 6561: 6560: 6555: 6545: 6540: 6535: 6530: 6525: 6520: 6510: 6508: 6499: 6495: 6494: 6492: 6491: 6486: 6481: 6476: 6471: 6466: 6461: 6456: 6451: 6445: 6443: 6439: 6438: 6433: 6431: 6430: 6423: 6416: 6408: 6399: 6398: 6396: 6395: 6385: 6375: 6355: 6352: 6351: 6349: 6348: 6347: 6346: 6341: 6331: 6326: 6321: 6320: 6319: 6314: 6309: 6304: 6299: 6294: 6289: 6279: 6278: 6277: 6267: 6262: 6261: 6260: 6250: 6245: 6240: 6235: 6230: 6225: 6220: 6215: 6210: 6205: 6204: 6203: 6198: 6187: 6185: 6179: 6178: 6175: 6174: 6172: 6171: 6166: 6161: 6156: 6150: 6148: 6144: 6143: 6141: 6140: 6135: 6130: 6125: 6119: 6118: 6117: 6116: 6111: 6106: 6101: 6091: 6090: 6089: 6084: 6079: 6074: 6069: 6064: 6059: 6051: 6046: 6041: 6036: 6031: 6026: 6021: 6020: 6019: 6014: 6009: 5999: 5997:Raksha Bandhan 5994: 5989: 5984: 5978: 5976: 5970: 5969: 5967: 5966: 5965: 5964: 5959: 5954: 5949: 5939: 5938: 5937: 5932: 5927: 5922: 5911: 5909: 5905: 5904: 5902: 5901: 5896: 5891: 5886: 5881: 5876: 5871: 5866: 5861: 5856: 5851: 5846: 5841: 5836: 5831: 5826: 5820: 5818: 5812: 5811: 5809: 5808: 5803: 5798: 5793: 5788: 5783: 5778: 5773: 5768: 5763: 5758: 5753: 5747: 5745: 5736: 5732: 5731: 5728: 5727: 5725: 5724: 5717: 5712: 5707: 5702: 5697: 5692: 5687: 5682: 5677: 5672: 5667: 5662: 5661: 5660: 5655: 5650: 5639: 5637: 5631: 5630: 5628: 5627: 5620: 5615: 5610: 5605: 5600: 5595: 5590: 5585: 5580: 5575: 5570: 5565: 5564: 5563: 5558: 5553: 5542: 5540: 5531: 5525: 5524: 5521: 5520: 5518: 5517: 5512: 5507: 5502: 5497: 5492: 5487: 5482: 5477: 5472: 5467: 5462: 5457: 5452: 5447: 5441: 5439: 5433: 5432: 5430: 5429: 5422: 5417: 5412: 5407: 5402: 5397: 5396: 5395: 5390: 5385: 5375: 5370: 5365: 5360: 5355: 5354: 5353: 5348: 5338: 5333: 5327: 5325: 5319: 5318: 5316: 5315: 5310: 5305: 5300: 5295: 5290: 5284: 5282: 5276: 5275: 5273: 5272: 5267: 5262: 5257: 5251: 5249: 5243: 5242: 5239: 5238: 5236: 5235: 5230: 5225: 5220: 5215: 5210: 5208:Shvetashvatara 5205: 5200: 5195: 5190: 5185: 5183:Brihadaranyaka 5180: 5175: 5169: 5167: 5161: 5160: 5158: 5157: 5152: 5147: 5141: 5139: 5135: 5134: 5132: 5131: 5126: 5121: 5116: 5110: 5104: 5098: 5097: 5095: 5094: 5089: 5083: 5081: 5080:Classification 5074: 5068: 5067: 5060: 5058: 5055: 5054: 5052: 5051: 5042: 5041: 5040: 5033: 5026: 5014: 5009: 5004: 4999: 4994: 4984: 4982: 4976: 4975: 4973: 4972: 4971: 4970: 4965: 4960: 4955: 4950: 4945: 4940: 4935: 4930: 4919: 4918: 4917: 4916: 4911: 4906: 4901: 4890: 4889: 4884: 4879: 4874: 4869: 4864: 4859: 4853: 4851: 4842: 4836: 4835: 4833: 4832: 4827: 4824: 4818: 4815: 4814: 4798: 4796: 4795: 4788: 4781: 4773: 4767: 4766: 4743: 4738: 4732: 4725: 4724:External links 4722: 4721: 4720: 4709: 4693: 4688:978-3447026765 4687: 4672: 4660: 4651: 4645: 4623: 4612: 4596: 4587: 4579:, ed. (1889). 4571: 4568: 4567: 4566: 4560: 4545: 4539: 4524: 4518: 4501: 4472: 4457: 4417: 4411: 4396: 4357: 4354: 4352: 4351: 4330: 4318: 4311: 4291: 4284: 4270:Coward, Harold 4261: 4254: 4234: 4208: 4195: 4165: 4152:10.2307/603701 4146:(2): 204–221. 4126: 4105: 4101:978-8120813304 4083: 4062: 4058:978-0415862530 4032: 4011: 3995: 3978: 3976: 3975: 3972:978-0791430675 3960: 3957:978-0815336112 3933: 3929:978-8120835269 3916: 3912:978-8120814899 3899: 3878: 3863: 3851: 3827: 3818: 3805: 3789: 3765: 3756: 3739: 3722: 3705: 3681: 3678:978-0198239765 3665: 3663:, 46(2): 13–16 3649: 3614: 3602: 3590: 3583: 3562: 3550: 3538: 3526: 3514: 3499: 3487: 3475: 3463: 3451: 3436: 3424: 3412: 3400: 3385: 3378: 3355: 3343: 3331: 3319: 3317:, p. 337. 3302: 3295: 3272: 3265: 3242: 3238:978-8120810860 3225: 3210: 3193: 3189:978-8120810860 3173: 3169:978-8120810860 3156: 3152:978-3110181593 3139: 3126: 3119: 3099: 3084: 3080:978-0791430675 3063: 3059:978-0521438780 3038: 3010: 2975: 2971:978-0415862530 2949: 2925: 2895: 2870: 2855: 2853: 2850: 2848: 2847: 2842: 2837: 2832: 2827: 2822: 2817: 2812: 2807: 2802: 2797: 2792: 2786: 2784: 2781: 2752:Vedānta Deśika 2535:Nyāyaratnākara 2521:Tantravārttika 2476:Sucarita Miśra 2431:Tantravārttika 2277: 2274: 2265: 2262: 2217: 2214: 2166: 2161: 2145: 2142: 2133: 2130: 2103: 2100: 2075: 2072: 2066: 2063: 2029:Main article: 2026: 2023: 2015:anyonya-abhava 2011:atyanta-abhava 1931:Abhava-pramana 1929:as different. 1917:to be same as 1880:(positive) or 1850:Main article: 1847: 1844: 1809:Main article: 1806: 1803: 1784:, the moon is 1749:Main article: 1746: 1743: 1741:(conclusion). 1693:(hypothesis), 1674:Main article: 1671: 1668: 1636:Vyavasayatmaka 1607:Main article: 1604: 1601: 1595:, akin to the 1558: 1555: 1551:William Alston 1525: 1471:Mīmāṁsā Sutras 1412: 1409: 1394:Uttara-Mīmāṃsā 1329:Uttara Mīmāṃsā 1302: 1299: 1182:or inference; 1080: 1079: 1077: 1076: 1069: 1062: 1054: 1051: 1050: 1049: 1048: 1043: 1035: 1034: 1030: 1029: 1023: 1022: 1019:Secular ethics 1013: 1012: 1007: 1002: 997: 992: 987: 982: 976: 975: 973:Pramana Sutras 969: 968: 963: 958: 953: 951:Mimamsa Sutras 948: 946:Samkhya Sutras 943: 937: 936: 921: 920: 915: 910: 904: 903: 897: 896: 891: 885: 884: 876: 875: 870: 865: 860: 854: 853: 844: 843: 838: 832: 831: 823: 822: 821: 818: 817: 812: 811: 808: 807: 806: 805: 798: 792: 791: 790: 789: 778: 772: 771: 770: 769: 762: 756: 755: 754: 753: 746: 736: 735: 731: 730: 728: 727: 722: 717: 711: 708: 707: 701: 700: 698: 697: 692: 687: 682: 677: 672: 666: 663: 662: 660: 659: 654: 648: 645: 644: 642: 641: 635: 632: 631: 625: 624: 622: 621: 615: 612: 611: 605: 604: 602: 601: 595: 592: 591: 585: 584: 582: 581: 576: 570: 567: 566: 560: 559: 557: 556: 550: 547: 546: 540: 539: 537: 536: 530: 527: 526: 520: 519: 517: 516: 511: 506: 500: 497: 496: 489: 488: 486: 485: 483:Vedanta Desika 480: 474: 471: 470: 464: 463: 461: 460: 455: 450: 444: 441: 440: 433: 432: 430: 429: 424: 419: 413: 410: 409: 403: 402: 400: 399: 394: 392:Jayanta Bhatta 389: 383: 380: 379: 371: 360: 359: 358: 355: 354: 351: 350: 342: 341: 335: 334: 327: 320: 313: 306: 299: 292: 284: 283: 277: 276: 269: 262: 255: 248: 241: 234: 227: 220: 212: 211: 209: 203: 202: 194: 193: 191: 185: 179: 178: 177: 174: 173: 170: 169: 168: 167: 160: 153: 146: 139: 125: 124: 118: 117: 114: 113: 112: 111: 104: 97: 90: 83: 76: 62: 61: 55: 54: 46: 45: 39: 38: 15: 13: 10: 9: 6: 4: 3: 2: 7686: 7675: 7672: 7670: 7667: 7665: 7662: 7660: 7657: 7655: 7652: 7651: 7649: 7634: 7631: 7629: 7626: 7624: 7621: 7619: 7616: 7614: 7611: 7609: 7606: 7604: 7601: 7599: 7596: 7594: 7591: 7589: 7586: 7584: 7581: 7579: 7576: 7574: 7571: 7569: 7566: 7564: 7561: 7559: 7556: 7554: 7551: 7549: 7546: 7544: 7541: 7539: 7536: 7534: 7531: 7529: 7526: 7524: 7521: 7519: 7516: 7514: 7511: 7509: 7506: 7504: 7501: 7499: 7496: 7494: 7491: 7489: 7486: 7484: 7481: 7479: 7476: 7474: 7471: 7469: 7468:Parinama-vada 7466: 7464: 7461: 7459: 7456: 7454: 7451: 7449: 7446: 7444: 7441: 7439: 7436: 7434: 7431: 7429: 7426: 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7013: 7010: 7008: 7005: 7003: 7000: 6998: 6997:Maṇḍana Miśra 6995: 6993: 6990: 6988: 6987:Abhinavagupta 6985: 6983: 6980: 6979: 6977: 6973: 6967: 6964: 6962: 6961: 6960:Yoga Vasistha 6957: 6955: 6954: 6950: 6948: 6945: 6943: 6940: 6938: 6937: 6933: 6929: 6926: 6925: 6924: 6921: 6919: 6918: 6914: 6912: 6911: 6907: 6905: 6902: 6900: 6897: 6895: 6892: 6890: 6887: 6885: 6884: 6880: 6878: 6877: 6873: 6871: 6868: 6866: 6863: 6859: 6856: 6854: 6853:All 108 texts 6851: 6850: 6849: 6848: 6844: 6842: 6841: 6837: 6835: 6832: 6830: 6827: 6825: 6824: 6823:Dharmashastra 6820: 6818: 6815: 6813: 6812: 6808: 6806: 6805: 6801: 6799: 6798: 6797:Bhagavad Gita 6794: 6792: 6791: 6787: 6785: 6784: 6780: 6779: 6777: 6773: 6767: 6764: 6762: 6759: 6757: 6754: 6752: 6751:Integral yoga 6749: 6748: 6746: 6742: 6734: 6731: 6729: 6726: 6724: 6721: 6720: 6719: 6716: 6714: 6711: 6709: 6706: 6702: 6699: 6697: 6696:Shuddhadvaita 6694: 6692: 6689: 6687: 6684: 6682: 6679: 6677: 6674: 6672: 6669: 6668: 6667: 6664: 6663: 6661: 6657: 6645: 6642: 6640: 6637: 6635: 6632: 6630: 6627: 6625: 6622: 6621: 6620: 6616: 6613: 6609: 6606: 6604: 6601: 6600: 6599: 6596: 6594: 6591: 6589: 6586: 6584: 6581: 6580: 6578: 6576: 6572: 6566: 6563: 6559: 6556: 6554: 6551: 6550: 6549: 6546: 6544: 6541: 6539: 6536: 6534: 6531: 6529: 6526: 6524: 6521: 6519: 6515: 6512: 6511: 6509: 6507: 6503: 6500: 6496: 6490: 6487: 6485: 6482: 6480: 6477: 6475: 6472: 6470: 6467: 6465: 6462: 6460: 6457: 6455: 6452: 6450: 6447: 6446: 6444: 6440: 6436: 6429: 6424: 6422: 6417: 6415: 6410: 6409: 6406: 6394: 6386: 6384: 6380: 6376: 6374: 6366: 6365: 6363: 6353: 6345: 6342: 6340: 6337: 6336: 6335: 6334:Hindu temples 6332: 6330: 6327: 6325: 6322: 6318: 6315: 6313: 6310: 6308: 6305: 6303: 6300: 6298: 6295: 6293: 6290: 6288: 6285: 6284: 6283: 6280: 6276: 6273: 6272: 6271: 6268: 6266: 6263: 6259: 6256: 6255: 6254: 6251: 6249: 6246: 6244: 6241: 6239: 6238:Hindu studies 6236: 6234: 6231: 6229: 6226: 6224: 6221: 6219: 6216: 6214: 6211: 6209: 6208:Denominations 6206: 6202: 6199: 6197: 6194: 6193: 6192: 6189: 6188: 6186: 6184: 6180: 6170: 6167: 6165: 6162: 6160: 6157: 6155: 6152: 6151: 6149: 6145: 6139: 6136: 6134: 6131: 6129: 6126: 6124: 6121: 6120: 6115: 6112: 6110: 6107: 6105: 6102: 6100: 6097: 6096: 6095: 6092: 6088: 6085: 6083: 6080: 6078: 6075: 6073: 6070: 6068: 6065: 6063: 6060: 6058: 6055: 6054: 6052: 6050: 6047: 6045: 6042: 6040: 6037: 6035: 6032: 6030: 6027: 6025: 6022: 6018: 6017:Vijayadashami 6015: 6013: 6010: 6008: 6005: 6004: 6003: 6000: 5998: 5995: 5993: 5990: 5988: 5985: 5983: 5980: 5979: 5977: 5975: 5971: 5963: 5960: 5958: 5955: 5953: 5950: 5948: 5945: 5944: 5943: 5940: 5936: 5933: 5931: 5928: 5926: 5923: 5921: 5918: 5917: 5916: 5913: 5912: 5910: 5906: 5900: 5897: 5895: 5892: 5890: 5887: 5885: 5882: 5880: 5877: 5875: 5872: 5870: 5867: 5865: 5862: 5860: 5857: 5855: 5852: 5850: 5847: 5845: 5842: 5840: 5837: 5835: 5834:Simantonayana 5832: 5830: 5827: 5825: 5822: 5821: 5819: 5817: 5813: 5807: 5804: 5802: 5799: 5797: 5794: 5792: 5789: 5787: 5784: 5782: 5779: 5777: 5774: 5772: 5769: 5767: 5764: 5762: 5759: 5757: 5754: 5752: 5749: 5748: 5746: 5744: 5740: 5737: 5733: 5723: 5722: 5718: 5716: 5713: 5711: 5708: 5706: 5703: 5701: 5698: 5696: 5693: 5691: 5688: 5686: 5683: 5681: 5678: 5676: 5673: 5671: 5668: 5666: 5663: 5659: 5656: 5654: 5651: 5649: 5646: 5645: 5644: 5641: 5640: 5638: 5636: 5632: 5626: 5625: 5621: 5619: 5616: 5614: 5611: 5609: 5606: 5604: 5601: 5599: 5596: 5594: 5591: 5589: 5586: 5584: 5581: 5579: 5576: 5574: 5571: 5569: 5566: 5562: 5559: 5557: 5554: 5552: 5549: 5548: 5547: 5544: 5543: 5541: 5539: 5535: 5532: 5530: 5526: 5516: 5513: 5511: 5508: 5506: 5503: 5501: 5498: 5496: 5493: 5491: 5488: 5486: 5483: 5481: 5478: 5476: 5473: 5471: 5468: 5466: 5463: 5461: 5458: 5456: 5453: 5451: 5448: 5446: 5443: 5442: 5440: 5438: 5434: 5428: 5427: 5423: 5421: 5420:Yoga Vasistha 5418: 5416: 5413: 5411: 5408: 5406: 5403: 5401: 5398: 5394: 5391: 5389: 5386: 5384: 5381: 5380: 5379: 5376: 5374: 5371: 5369: 5366: 5364: 5361: 5359: 5356: 5352: 5349: 5347: 5344: 5343: 5342: 5339: 5337: 5334: 5332: 5331:Bhagavad Gita 5329: 5328: 5326: 5324: 5320: 5314: 5311: 5309: 5306: 5304: 5301: 5299: 5296: 5294: 5291: 5289: 5286: 5285: 5283: 5281: 5277: 5271: 5270:Sthapatyaveda 5268: 5266: 5263: 5261: 5258: 5256: 5253: 5252: 5250: 5248: 5244: 5234: 5231: 5229: 5226: 5224: 5221: 5219: 5216: 5214: 5211: 5209: 5206: 5204: 5201: 5199: 5196: 5194: 5191: 5189: 5186: 5184: 5181: 5179: 5176: 5174: 5171: 5170: 5168: 5166: 5162: 5156: 5153: 5151: 5148: 5146: 5143: 5142: 5140: 5136: 5130: 5127: 5125: 5122: 5120: 5117: 5115: 5112: 5111: 5108: 5105: 5103: 5099: 5093: 5090: 5088: 5085: 5084: 5082: 5078: 5075: 5073: 5069: 5050: 5046: 5043: 5039: 5038: 5034: 5032: 5031: 5027: 5025: 5024: 5020: 5019: 5018: 5015: 5013: 5010: 5008: 5005: 5003: 5000: 4998: 4995: 4993: 4989: 4986: 4985: 4983: 4981: 4977: 4969: 4966: 4964: 4961: 4959: 4956: 4954: 4951: 4949: 4946: 4944: 4941: 4939: 4936: 4934: 4931: 4929: 4926: 4925: 4924: 4921: 4920: 4915: 4912: 4910: 4907: 4905: 4902: 4900: 4897: 4896: 4895: 4892: 4891: 4888: 4885: 4883: 4880: 4878: 4875: 4873: 4870: 4868: 4865: 4863: 4860: 4858: 4855: 4854: 4852: 4850: 4846: 4843: 4841: 4837: 4831: 4828: 4825: 4823: 4820: 4819: 4816: 4810: 4806: 4802: 4794: 4789: 4787: 4782: 4780: 4775: 4774: 4771: 4765: 4761: 4758: 4755: 4751: 4750:Madhvacharya 4747: 4744: 4742: 4739: 4736: 4733: 4731: 4728: 4727: 4723: 4718: 4712: 4710:0-691-01758-1 4706: 4702: 4698: 4694: 4690: 4684: 4680: 4679: 4673: 4669: 4665: 4661: 4657: 4652: 4648: 4646:0-691-01958-4 4642: 4639:. Princeton. 4638: 4637: 4632: 4628: 4624: 4621: 4615: 4613:0-7661-4296-5 4609: 4605: 4601: 4597: 4593: 4588: 4584: 4583: 4578: 4574: 4573: 4569: 4563: 4557: 4553: 4552: 4546: 4542: 4536: 4532: 4531: 4525: 4521: 4515: 4510: 4509: 4502: 4498: 4494: 4490: 4486: 4482: 4478: 4473: 4469: 4466: 4458: 4454: 4450: 4446: 4442: 4438: 4434: 4430: 4426: 4422: 4418: 4414: 4408: 4404: 4403: 4397: 4393: 4389: 4385: 4381: 4377: 4373: 4369: 4365: 4360: 4359: 4355: 4348: 4347:0-19-563820-4 4344: 4340: 4334: 4331: 4328:, p. 5f. 4327: 4322: 4319: 4314: 4308: 4304: 4303: 4295: 4292: 4287: 4285:9780791473368 4281: 4277: 4276: 4271: 4265: 4262: 4257: 4255:9780791447789 4251: 4247: 4246: 4238: 4235: 4223: 4219: 4212: 4209: 4198: 4192: 4188: 4184: 4180: 4176: 4169: 4166: 4161: 4157: 4153: 4149: 4145: 4141: 4137: 4130: 4127: 4123: 4119: 4115: 4109: 4106: 4102: 4098: 4092: 4090: 4088: 4084: 4080: 4079:81-260-1221-8 4076: 4072: 4066: 4063: 4059: 4055: 4051: 4047: 4041: 4039: 4037: 4033: 4029: 4028:81-208-0309-4 4025: 4021: 4015: 4012: 4008: 4002: 4000: 3996: 3992: 3991:0-8239-2287-1 3988: 3982: 3979: 3973: 3969: 3965: 3961: 3958: 3954: 3950: 3946: 3945: 3942: 3940: 3938: 3934: 3930: 3926: 3920: 3917: 3914:, pages 41–63 3913: 3909: 3903: 3900: 3896: 3895:0-8239-2287-1 3892: 3888: 3882: 3879: 3875: 3872: 3867: 3864: 3858: 3856: 3852: 3848: 3847:0-8239-2287-1 3844: 3840: 3834: 3832: 3828: 3822: 3819: 3815: 3809: 3806: 3803: 3802:81-208-0779-0 3799: 3793: 3790: 3786: 3785:0-8239-2287-1 3782: 3778: 3772: 3770: 3766: 3760: 3757: 3753: 3752:0-7914-0362-9 3749: 3743: 3740: 3736: 3735:81-208-0309-4 3732: 3726: 3723: 3719: 3718:81-208-0309-4 3715: 3709: 3706: 3702: 3701:81-208-0309-4 3698: 3694: 3688: 3686: 3682: 3679: 3675: 3669: 3666: 3662: 3656: 3654: 3650: 3645: 3641: 3637: 3633: 3629: 3625: 3618: 3615: 3611: 3606: 3603: 3599: 3594: 3591: 3586: 3580: 3576: 3575: 3566: 3563: 3559: 3554: 3551: 3547: 3542: 3539: 3535: 3530: 3527: 3523: 3518: 3515: 3511: 3506: 3504: 3500: 3496: 3491: 3488: 3484: 3479: 3476: 3472: 3467: 3464: 3460: 3455: 3452: 3448: 3443: 3441: 3437: 3433: 3428: 3425: 3421: 3416: 3413: 3409: 3404: 3401: 3397: 3392: 3390: 3386: 3381: 3375: 3371: 3370: 3365: 3359: 3356: 3352: 3347: 3344: 3340: 3335: 3332: 3328: 3323: 3320: 3316: 3311: 3309: 3307: 3303: 3298: 3292: 3288: 3287: 3279: 3277: 3273: 3268: 3262: 3258: 3257: 3249: 3247: 3243: 3239: 3235: 3229: 3226: 3222: 3217: 3215: 3211: 3206: 3205: 3197: 3194: 3190: 3186: 3180: 3178: 3174: 3170: 3166: 3160: 3157: 3153: 3149: 3143: 3140: 3136: 3130: 3127: 3122: 3120:9780710092588 3116: 3112: 3111: 3103: 3100: 3096:. SUNY Press. 3095: 3088: 3085: 3081: 3077: 3073: 3067: 3064: 3060: 3056: 3052: 3047: 3045: 3043: 3039: 3035: 3031: 3025: 3023: 3021: 3019: 3017: 3015: 3011: 3006: 3002: 2998: 2994: 2990: 2986: 2979: 2976: 2972: 2968: 2965:, Routledge, 2964: 2958: 2956: 2954: 2950: 2946: 2940: 2938: 2936: 2934: 2932: 2930: 2926: 2914: 2910: 2904: 2902: 2900: 2896: 2884: 2880: 2874: 2871: 2866: 2860: 2857: 2851: 2846: 2843: 2841: 2838: 2836: 2833: 2831: 2828: 2826: 2823: 2821: 2818: 2816: 2813: 2811: 2808: 2806: 2803: 2801: 2798: 2796: 2793: 2791: 2788: 2787: 2782: 2780: 2778: 2776: 2770: 2768: 2762: 2760: 2753: 2748: 2746: 2739: 2734: 2732: 2731:Arthasaṁgraha 2726: 2724: 2718: 2716: 2710: 2708: 2701: 2700: 2694: 2691: 2686: 2684: 2678: 2676: 2669: 2664: 2662: 2661:Śabara Bhāṣya 2656: 2654: 2648: 2646: 2640: 2638: 2632: 2630: 2623: 2618: 2616: 2615:Śabara Bhāṣya 2610: 2608: 2602: 2600: 2593: 2588: 2586: 2580: 2578: 2571: 2566: 2562: 2560: 2554: 2552: 2546: 2544: 2543:Ślokavārttika 2538: 2536: 2529: 2524: 2522: 2516: 2514: 2508: 2506: 2499: 2494: 2492: 2491:Ślokavārttika 2486: 2484: 2477: 2471: 2466: 2464: 2458: 2453: 2447: 2446:Manḍana Miśra 2442: 2440: 2434: 2432: 2426: 2424: 2423:Ślokavārttika 2418: 2416: 2415:Śabara Bhāṣya 2410: 2408: 2402: 2400: 2393: 2388: 2386: 2380: 2378: 2372: 2370: 2369:Mīmāṁsā Sūtra 2363: 2357: 2351: 2345: 2340: 2338: 2337:Mīmāṁsā Sūtra 2332: 2330: 2324: 2322: 2321:Mīmāṁsā Sūtra 2315: 2312: 2306: 2305: 2299: 2297: 2291: 2287: 2283: 2276:Mīmāṃsā texts 2275: 2273: 2271: 2263: 2261: 2259: 2254: 2249: 2246: 2243: 2240: 2237: 2235: 2230: 2228: 2224: 2215: 2213: 2211: 2207: 2203: 2202:Vedic rituals 2199: 2195: 2191: 2186: 2184: 2180: 2176: 2171: 2165: 2162: 2160: 2158: 2157: 2151: 2143: 2141: 2139: 2131: 2129: 2127: 2126: 2121: 2117: 2112: 2111: 2110:Pūrva Mīmāṃsā 2101: 2099: 2097: 2093: 2089: 2085: 2081: 2073: 2071: 2064: 2062: 2060: 2056: 2052: 2048: 2043: 2042:Sabda-pramana 2039: 2038: 2032: 2024: 2022: 2020: 2016: 2012: 2008: 2004: 2000: 1999:asatkaryavada 1996: 1992: 1988: 1984: 1980: 1976: 1972: 1968: 1967: 1963:(substance), 1962: 1958: 1954: 1950: 1946: 1942: 1938: 1937: 1932: 1928: 1924: 1920: 1916: 1912: 1911: 1906: 1904: 1900: 1896: 1891: 1887: 1883: 1879: 1875: 1870: 1866: 1865: 1859: 1853: 1845: 1843: 1841: 1836: 1831: 1827: 1823: 1819: 1818: 1812: 1804: 1802: 1800: 1795: 1791: 1787: 1783: 1779: 1775: 1771: 1767: 1763: 1759: 1758: 1752: 1744: 1742: 1740: 1736: 1732: 1728: 1724: 1720: 1716: 1712: 1708: 1704: 1700: 1696: 1692: 1688: 1684: 1683: 1677: 1669: 1667: 1665: 1664:anadhyavasaya 1661: 1657: 1653: 1649: 1646:(intuition), 1645: 1641: 1637: 1633: 1629: 1625: 1621: 1617: 1616: 1610: 1602: 1600: 1598: 1594: 1589: 1584: 1583: 1577: 1573:systems, the 1572: 1568: 1564: 1556: 1554: 1552: 1546: 1542: 1538: 1530: 1523: 1521: 1517: 1513: 1509: 1508: 1503: 1499: 1494: 1492: 1488: 1483: 1478: 1476: 1475:Ślokavārttika 1472: 1467: 1465: 1461: 1457: 1453: 1449: 1445: 1441: 1437: 1436: 1431: 1426: 1424: 1418: 1410: 1408: 1406: 1401: 1399: 1395: 1391: 1390:Pūrva-Mīmāṃsā 1387: 1382: 1380: 1376: 1372: 1368: 1366: 1360: 1356: 1352: 1350: 1344: 1339: 1338: 1337:Jñāna-Mīmāṃsā 1331: 1330: 1323: 1322: 1321:Karma-Mīmāṃsā 1315: 1314: 1313:Pūrva Mīmāṃsā 1308: 1300: 1298: 1296: 1292: 1291:Mīmāṁsā Sūtra 1288: 1283: 1281: 1277: 1273: 1269: 1265: 1261: 1256: 1253: 1249: 1245: 1241: 1240: 1235: 1231: 1226: 1222: 1217: 1215: 1211: 1210: 1205: 1201: 1197: 1196: 1191: 1187: 1186: 1181: 1177: 1176: 1171: 1167: 1162: 1160: 1156: 1152: 1148: 1144: 1140: 1136: 1132: 1128: 1125:) schools of 1124: 1120: 1116: 1115:Karma-Mīmāṁsā 1112: 1108: 1107:Pūrva-Mīmāṁsā 1104: 1100: 1096: 1092: 1088: 1087: 1075: 1070: 1068: 1063: 1061: 1056: 1055: 1053: 1052: 1047: 1044: 1042: 1039: 1038: 1037: 1036: 1028: 1025: 1024: 1021: 1020: 1016: 1015: 1011: 1010:Shiva Samhita 1008: 1006: 1003: 1001: 998: 996: 993: 991: 988: 986: 983: 981: 978: 977: 974: 971: 970: 967: 964: 962: 959: 957: 954: 952: 949: 947: 944: 942: 941:Brahma Sutras 939: 938: 935: 934: 933: 929: 924: 923: 919: 916: 914: 911: 909: 908:Bhagavad Gita 906: 905: 902: 899: 898: 895: 892: 890: 887: 886: 883: 882: 878: 877: 874: 871: 869: 866: 864: 861: 859: 856: 855: 852: 851: 847: 846: 842: 839: 837: 834: 833: 828: 827: 820: 819: 804: 801: 800: 799: 797: 793: 788: 787:Prashastapada 784: 781: 780: 779: 777: 773: 768: 765: 764: 763: 761: 757: 752: 749: 748: 747: 745: 741: 738: 737: 732: 726: 725:Radhakrishnan 723: 721: 718: 716: 713: 712: 710: 709: 706: 702: 696: 695:Anandamayi Ma 693: 691: 688: 686: 683: 681: 680:Ramprasad Sen 678: 676: 673: 671: 670:Abhinavagupta 668: 667: 665: 664: 658: 655: 653: 650: 649: 646: 640: 637: 636: 634: 633: 630: 626: 620: 617: 616: 614: 613: 610: 606: 600: 597: 596: 594: 593: 590: 586: 580: 577: 575: 572: 571: 569: 568: 565: 561: 555: 552: 551: 549: 548: 545: 541: 535: 532: 531: 529: 528: 525: 524:Shuddhadvaita 521: 515: 512: 510: 507: 505: 502: 501: 499: 498: 494: 490: 484: 481: 479: 476: 475: 473: 472: 469: 465: 459: 456: 454: 451: 449: 446: 445: 443: 442: 438: 434: 428: 425: 423: 420: 418: 415: 414: 412: 411: 408: 404: 398: 395: 393: 390: 388: 385: 384: 382: 381: 378: 374: 367: 363: 357: 356: 349: 348: 347:Integral yoga 344: 343: 340: 337: 336: 333: 332: 331:Shiva Advaita 328: 326: 325: 321: 319: 318: 314: 312: 311: 307: 305: 304: 300: 298: 297: 293: 291: 290: 286: 285: 282: 279: 278: 275: 274: 270: 268: 267: 263: 261: 260: 256: 254: 253: 249: 247: 246: 242: 240: 239: 238:Shuddhadvaita 235: 233: 232: 228: 226: 225: 221: 219: 218: 214: 213: 210: 208: 205: 204: 201: 200: 196: 195: 192: 190: 187: 186: 182: 176: 175: 166: 165: 161: 159: 158: 154: 152: 151: 147: 145: 144: 140: 138: 137: 133: 132: 131: 130: 127: 126: 123: 119: 110: 109: 105: 103: 102: 98: 96: 95: 91: 89: 88: 84: 82: 81: 77: 75: 74: 70: 69: 68: 67: 64: 63: 60: 56: 52: 48: 47: 44: 40: 36: 32: 31: 28: 24: 23:Mimamsa-IISER 19: 7659:Hermeneutics 7568:Iccha-mrityu 7533:Satkaryavada 7433:Nididhyasana 7418:Matsya Nyaya 7152:Madhvacharya 6982:Adi Shankara 6975:Philosophers 6958: 6951: 6934: 6915: 6908: 6899:Shiva Sutras 6889:Sangam texts 6881: 6874: 6865:Nyāya Sūtras 6845: 6838: 6821: 6811:Brahma Sutra 6810: 6802: 6795: 6790:Arthashastra 6788: 6781: 6723:Pratyabhijna 6603:Anekantavada 6537: 6344:Architecture 5947:Brahmacharya 5889:Samavartanam 5854:Annaprashana 5720: 5623: 5424: 5378:Dharmaśāstra 5368:Arthashastra 5203:Maitrayaniya 5035: 5028: 5021: 5011: 4943:Brahmacharya 4700: 4677: 4667: 4655: 4635: 4619: 4603: 4600:Müeller, Max 4591: 4581: 4550: 4529: 4507: 4480: 4476: 4461: 4428: 4424: 4401: 4367: 4363: 4356:Bibliography 4338: 4333: 4321: 4301: 4294: 4274: 4264: 4244: 4237: 4226:, retrieved 4221: 4211: 4200:, retrieved 4178: 4175:"apauruṣeya" 4168: 4143: 4139: 4129: 4124:, pages 1–30 4113: 4108: 4070: 4065: 4049: 4045: 4019: 4014: 4006: 3981: 3963: 3948: 3919: 3902: 3886: 3881: 3873: 3866: 3838: 3821: 3813: 3808: 3792: 3787:, page 46-47 3776: 3759: 3754:, page 26-27 3742: 3725: 3708: 3692: 3668: 3660: 3627: 3623: 3617: 3605: 3593: 3573: 3565: 3553: 3541: 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V. Kane 4218:"Kumārila" 3974:, page 238 3871:Arthapatti 3849:, page 721 3546:Staal 1976 3240:, page 299 2913:Britannica 2852:References 2795:Vaikhanasa 2668:Bhavanātha 2592:Prabhākara 2505:Nyāyasudhā 2304:Prabhākara 2206:orthopraxy 2196:and their 2144:Non-theism 2120:orthopraxy 2080:ipso facto 1923:Anupalabdi 1915:Anupalabdi 1899:Anupalabdi 1890:Anupalabdi 1856:See also: 1835:arthāpatti 1817:Arthāpatti 1811:Arthāpatti 1805:Arthāpatti 1609:Pratyaksha 1576:Prābhākara 1365:jñānakāṇḍa 1349:karmakāṇḍa 1190:arthāpatti 1170:Prabhākara 1159:Upanishads 995:Kama Sutra 881:Upanishads 509:Jayatirtha 439:(Mayavada) 427:Prabhākara 217:Bhedabheda 7423:Mithyatva 7313:Chaitanya 7308:Catuṣkoṭi 7273:Asatkalpa 7248:Anavastha 7223:Aishvarya 7142:Sakayanya 7137:Sadananda 7102:Gaudapada 7087:Nagarjuna 7042:Patañjali 6858:Principal 6840:Kamasutra 6634:Yogachara 6553:Raseśvara 6317:Theosophy 6248:Mythology 6228:Criticism 6196:Etymology 6154:Svādhyāya 6053:New Year 6002:Navaratri 5974:Festivals 5952:Grihastha 5925:Kshatriya 5899:Antyeshti 5874:Upanayana 5839:Jatakarma 5829:Pumsavana 5816:Sanskaras 5781:Naivedhya 5735:Practices 5680:Mahavidya 5648:Saraswati 5635:Goddesses 5593:Kartikeya 5490:Athichudi 5445:Tirumurai 5298:Vyākaraṇa 5265:Natyaveda 5213:Chandogya 5138:Divisions 5119:Yajurveda 4631:Moore, CA 4453:147226628 4392:144863536 4228:13 August 4202:13 August 4160:0003-0279 4103:, page 43 3897:, page 55 3005:170635199 2800:Nambudiri 2779:schools. 2653:Pariśiṣṭa 2629:Ṛjuvimalā 2350:Bhavadāsa 2175:cognition 2136:The term 2116:ritualism 2019:pragavasa 1991:referents 1699:drshtanta 1615:Pratyakṣa 1603:Pratyaksa 1482:agnihotra 1405:Mīmāṃsāka 1379:Brahmanas 1359:Brahmanas 1305:Mīmāṃsā ( 1264:prescribe 1175:pratyakṣa 1143:Brāḥmanas 1005:Tirumurai 863:Yajurveda 767:Patanjali 720:Aurobindo 685:Bamakhepa 619:Sankardev 448:Gaudapada 122:Heterodox 7588:Tanmatra 7583:Tajjalan 7573:Syādvāda 7473:Pradhana 7448:Padārtha 7413:Lakshana 7358:Ekagrata 7203:Adrishta 7198:Adarsana 7176:Concepts 7157:Mahavira 7122:Ramanuja 7072:Chanakya 7007:Avatsara 7002:Valluvar 6942:Vedangas 6756:Gandhism 6659:Medieval 6608:Syādvāda 6593:Charvaka 6565:Pāṇiniya 6459:Idealism 6373:Category 6324:Glossary 6292:Buddhism 6258:Hindutva 6218:Calendar 6099:Haridwar 6077:Vaisakhi 6072:Puthandu 5962:Sannyasa 5879:Keshanta 5710:Shashthi 5546:Trimurti 5373:Nitisara 5346:Ramayana 5341:Itihasas 5313:Jyotisha 5255:Ayurveda 5247:Upavedas 5228:Mandukya 5173:Aitareya 5155:Aranyaka 5150:Brahmana 5124:Samaveda 5049:Charvaka 4849:Concepts 4830:Timeline 4822:Glossary 4805:Hinduism 4760:Archived 4699:(1951). 4666:(2014). 4633:(1967). 4602:(1899). 4445:20106477 4046:Padartha 3993:, page 1 3366:(1963). 2810:Charvaka 2783:See also 2771:and the 2479:wrote a 2470:Kumārila 2452:Kumārila 2435:and the 2411:and its 2356:Upavarṣa 2258:pradhāna 2198:Brāhmaṇa 2194:Saṃhitās 2055:Charvaka 1995:Padartha 1983:vishesha 1979:samavaya 1957:padartha 1949:Jneyatva 1941:Padartha 1936:Padārtha 1903:pramanas 1882:asadrupa 1840:pramāṇas 1786:upamanam 1782:upameyam 1770:upamanam 1766:upameyam 1739:nigamana 1735:vipaksha 1731:sapaksha 1719:vipaksha 1715:sapaksha 1691:pratijna 1644:pratibha 1423:darśanas 1400:school. 1375:Samhitas 1355:Samhitas 1268:describe 1225:theistic 1151:Vedāntic 1147:samhitas 1099:Sanskrit 1091:Sanskrit 1041:Hinduism 928:Shastras 868:Samaveda 803:Valluvar 574:Nimbarka 534:Vallabha 478:Ramanuja 366:Acharyas 362:Teachers 281:Shaivite 189:Smartist 150:Buddhism 136:Charvaka 59:Orthodox 35:a series 33:Part of 7633:More... 7603:Upekkhā 7598:Uparati 7578:Taijasa 7553:Śūnyatā 7523:Saṃsāra 7518:Samadhi 7483:Prakṛti 7438:Nirvāṇa 7388:Jivatva 7378:Ikshana 7333:Devatas 7303:Bhumika 7293:Brahman 7283:Avyakta 7228:Akrodha 7208:Advaita 7167:More... 7062:Jaimini 6966:More... 6676:Advaita 6666:Vedanta 6624:Śūnyatā 6583:Ājīvika 6575:Nāstika 6543:Vedanta 6538:Mīmāṃsā 6518:Samkhya 6498:Ancient 6454:Atomism 6449:Atheism 6362:Outline 6312:Sikhism 6307:Judaism 6302:Jainism 6183:Related 6159:Namaste 6012:Ramlila 5942:Ashrama 5930:Vaishya 5920:Brahmin 5743:Worship 5695:Rukmini 5685:Matrika 5658:Parvati 5653:Lakshmi 5643:Tridevi 5598:Krishna 5583:Hanuman 5578:Ganesha 5529:Deities 5415:Tantras 5405:Stotras 5358:Puranas 5303:Nirukta 5293:Chandas 5288:Shiksha 5280:Vedanga 5233:Prashna 5223:Mundaka 5145:Samhita 5114:Rigveda 5045:Nāstika 5030:Advaita 5017:Vedanta 5012:Mīmāṃsā 4992:Samkhya 4980:Schools 4968:Akrodha 4887:Saṃsāra 4867:Ishvara 4857:Brahman 4497:1399597 4384:1400034 3644:1464680 3221:Mimamsa 2835:Vedanta 2820:Samkhya 2775:Vedānta 2767:Mīmāṁsā 2745:Āpadevī 2723:Āpadevī 2707:Mīmāṁsā 2699:Āpadeva 2683:Mīmāṁsā 2611:on the 2599:Mīmāṁsā 2585:Ṭupṭīkā 2559:Mīmāṁsā 2439:Ṭupṭīkā 2399:Mīmāṁsā 2385:Mīmāṁsā 2286:Jaimini 2264:History 2253:upadeśa 2183:pramāṇa 2156:mantras 2088:utpatti 2007:dhvamsa 1945:Astitva 1895:pramana 1886:pramana 1878:sadrupa 1830:pramāṇa 1822:pramāṇa 1799:Upanama 1790:samanya 1774:samanya 1762:Upamana 1757:Upamāṇa 1751:Upamāṇa 1745:Upamana 1687:Anumana 1682:Anumāṇa 1676:Anumana 1670:Anumana 1660:nirnaya 1640:pramana 1628:hearsay 1582:pramāṇa 1569:or the 1456:devatas 1435:pramana 1398:Vedanta 1371:Brahman 1343:Vedanta 1295:Jaimini 1272:develop 1248:mantras 1185:upamāṇa 1180:anumāna 1166:pramana 1137:of the 1086:Mīmāṁsā 980:Puranas 858:Rigveda 796:Secular 744:Samkhya 437:Advaita 417:Jaimini 407:Mīmāṃsā 199:Advaita 157:Jainism 143:Ājīvika 108:Vedanta 101:Mīmāṃsā 73:Samkhya 7674:Āstika 7664:Ritual 7608:Utsaha 7558:Sutram 7548:Sthiti 7543:Sphoṭa 7513:Sakshi 7498:Puruṣa 7478:Prajna 7443:Niyama 7403:Kasaya 7348:Dravya 7338:Dharma 7298:Bhuman 7288:Bhrama 7243:Ananta 7238:Anatta 7233:Aksara 7218:Ahimsa 7193:Abheda 7183:Abhava 7132:Raikva 7052:Kapila 7047:Kanada 6744:Modern 6718:Shaiva 6686:Dvaita 6588:Ajñana 6548:Shaiva 6506:Āstika 6489:Moksha 6442:Topics 6383:Portal 6287:Baháʼí 6191:Hindus 6169:Tilaka 6138:Others 6114:Ujjain 6109:Prayag 6104:Nashik 6044:Pongal 5982:Diwali 5935:Shudra 5894:Vivaha 5801:Dhyāna 5776:Bhajan 5766:Bhakti 5751:Temple 5705:Shakti 5613:Varuna 5556:Vishnu 5551:Brahma 5400:Sutras 5336:Agamas 5092:Smriti 5023:Dvaita 4988:Āstika 4933:Asteya 4928:Ahimsa 4914:Moksha 4899:Dharma 4812:topics 4707: 4685: 4643: 4610: 4558: 4537: 4516: 4495: 4451: 4443: 4409: 4390: 4382: 4345: 4309: 4282: 4252: 4193: 4158: 4120: 4099: 4077: 4056: 4026: 3989: 3970: 3955: 3927: 3910: 3893: 3876:(2012) 3845: 3800: 3783: 3750: 3733: 3716: 3699: 3676: 3642: 3581: 3376: 3293: 3263: 3236: 3187: 3167: 3150: 3117: 3078: 3057: 3032: 3003: 2969: 2790:Śrauta 2690:Murāri 2641:. His 2637:Bṛhatī 2607:Bṛhatī 2531:wrote 2513:Rāṇaka 2501:wrote 2483:Kāśikā 2427:, the 2377:bhāṣya 2362:Śabara 2311:Murāri 2290:Śabara 2190:dharma 2170:Dharma 2164:Dharma 2125:dharma 2092:jñapti 2070:true. 2037:Shabda 2031:Shabda 2025:Shabda 2003:Abhava 1987:Abhava 1961:dravya 1927:Abhava 1919:Abhava 1910:Abhava 1858:Abhava 1723:Vyapti 1711:sadhya 1707:paksha 1703:sadhya 1588:Bhāṭṭa 1520:svarga 1512:dharma 1507:dharma 1452:devata 1444:dharma 1280:Dharma 1276:derive 1234:Dharma 1230:Dharma 1200:Bhāṭṭa 1195:shabda 1155:uttara 1131:Dharma 1123:āstika 932:Sutras 841:Smriti 783:Kaṇāda 751:Kapila 734:Others 657:Shakta 652:Tantra 493:Dvaita 231:Dvaita 164:Ajñana 7623:Yamas 7618:Viraj 7593:Tyāga 7528:Satya 7428:Mokṣa 7398:Karma 7353:Dhrti 7278:Ātman 7263:Artha 7067:Vyasa 6947:Vedas 6928:Minor 6775:Texts 6523:Nyaya 6514:Hindu 6484:Artha 6464:Logic 6297:Islam 6275:India 6164:Bindi 6147:Other 6087:Ugadi 6082:Vishu 5915:Varna 5796:Tapas 5786:Yajna 5756:Murti 5690:Radha 5670:Durga 5665:Bhumi 5608:Surya 5588:Indra 5561:Shiva 5323:Other 5308:Kalpa 5198:Katha 5102:Vedas 5087:Śruti 5072:Texts 5002:Nyaya 4958:Damah 4948:Satya 4904:Artha 4882:Karma 4872:Atman 4826:Index 4493:JSTOR 4449:S2CID 4441:JSTOR 4388:S2CID 4380:JSTOR 4048:, in 3640:JSTOR 3001:S2CID 2830:Nyaya 2805:Saura 2573:’s 2459:and 2407:Sūtra 2329:nyāya 2227:mokṣa 2223:mokṣa 2210:karma 2179:Nyāya 2096:Vedas 2059:Sabda 2051:Sabda 2047:Sabda 1971:karma 1567:Nyaya 1537:priti 1529:priti 1448:Vedas 1252:kārya 1244:vidhi 1239:Devas 1139:Vedas 1119:karma 1111:pūrva 1103:Vedic 1027:Kural 850:Vedas 836:Śruti 377:Nyaya 87:Nyaya 7628:Yoga 7393:Kama 7373:Idam 7368:Hitā 7363:Guṇa 7328:Dāna 7213:Aham 6617:and 6598:Jain 6533:Yoga 6479:Kama 6339:List 6201:List 6128:Teej 6057:Bihu 6039:Onam 5987:Holi 5791:Homa 5771:Japa 5761:Puja 5721:more 5715:Sita 5700:Sati 5675:Kali 5624:more 5618:Vayu 5603:Rama 5568:Agni 5538:Gods 5218:Kena 5188:Isha 4997:Yoga 4963:Dayā 4953:Dāna 4923:Niti 4909:Kama 4877:Maya 4705:ISBN 4683:ISBN 4641:ISBN 4608:ISBN 4556:ISBN 4535:ISBN 4514:ISBN 4407:ISBN 4343:ISBN 4307:ISBN 4280:ISBN 4250:ISBN 4230:2024 4204:2024 4191:ISBN 4156:ISSN 4118:ISBN 4097:ISBN 4075:ISBN 4054:ISBN 4024:ISBN 3987:ISBN 3968:ISBN 3953:ISBN 3925:ISBN 3908:ISBN 3891:ISBN 3843:ISBN 3798:ISBN 3781:ISBN 3748:ISBN 3731:ISBN 3714:ISBN 3697:ISBN 3674:ISBN 3579:ISBN 3374:ISBN 3291:ISBN 3261:ISBN 3234:ISBN 3185:ISBN 3165:ISBN 3148:ISBN 3115:ISBN 3076:ISBN 3055:ISBN 3030:ISBN 2967:ISBN 2920:2023 2890:2023 2825:Yoga 2735:of 2687:was 2563:and 2317:The 2300:and 2114:are 1966:guna 1925:and 1733:and 1727:hetu 1695:hetu 1377:and 1357:and 1307:IAST 1274:and 1223:and 1214:lack 1145:and 1095:IAST 930:and 760:Yoga 80:Yoga 7508:Ṛta 7343:Dhi 6213:Law 4485:doi 4433:doi 4372:doi 4183:doi 4148:doi 4144:112 3632:doi 2993:doi 2755:’s 2727:. 2719:or 2671:’s 2625:’s 2341:by 2284:of 2236:". 1407:s. 1293:of 7650:: 6516:: 5047:: 4990:: 4862:Om 4629:; 4491:. 4481:44 4479:. 4447:. 4439:. 4427:. 4386:. 4378:. 4368:51 4366:. 4220:, 4189:, 4177:, 4154:. 4142:. 4138:. 4086:^ 4035:^ 3998:^ 3936:^ 3854:^ 3830:^ 3768:^ 3684:^ 3652:^ 3638:. 3628:55 3626:. 3502:^ 3439:^ 3388:^ 3305:^ 3275:^ 3245:^ 3213:^ 3176:^ 3041:^ 3013:^ 2999:. 2987:. 2952:^ 2928:^ 2911:. 2898:^ 2881:. 2749:. 2665:. 2619:. 2589:. 2567:. 2525:. 2495:. 2473:. 2443:. 2389:. 2347:, 1297:. 1270:, 785:, 37:on 6427:e 6420:t 6413:v 4792:e 4785:t 4778:v 4719:. 4713:. 4691:. 4649:. 4622:. 4616:. 4564:. 4543:. 4522:. 4499:. 4487:: 4455:. 4435:: 4429:1 4415:. 4394:. 4374:: 4315:. 4288:. 4258:. 4185:: 4162:. 4150:: 3646:. 3634:: 3587:. 3382:. 3299:. 3269:. 3123:. 3007:. 2995:: 2989:1 2922:. 2892:. 2867:. 2256:" 2221:( 2118:( 1539:, 1432:( 1089:( 1073:e 1066:t 1059:v 368:) 364:( 25:.

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