Mīmāṃsā

Mīmāṃsā (Sanskrit: मीमांसा), literally means "reflection" or "critical investigation".[1][2] It is the name of one of six orthodox (astika) schools of Hinduism. The school is known for its philosophical theories into the nature of dharma based on hermeneutics of the Vedas.[3] The school was influential and foundational to Vedanta school of Hinduism, with the difference that Mimamsa school developed and emphasized karma-kanda (study of ritual actions, early parts of Vedas), while Vedanta school developed and emphasized jnana-kanda (study of knowledge and spirituality, later parts of Vedas).[3] The classical Mimamsa school is sometimes referred to as Purva-Mimamsa or Karma-Mimamsa.[4]

Mimamsa school has several sub-schools, each refined by its epistemology. The Prābhākara Mishra sub-school of Mimamsa considered five epistemically reliable means to gaining knowledge - Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation, derivation from circumstances), and Śabda (word, testimony of past or present reliable experts).[5][6] The Kumarila Bhatta sub-school of Mimamsa added sixth to its canon of reliable epistemology - Anupalabdi (non-perception, negative/cognitive proof).[5][7]

The school of Mimamsa consists of both atheistic and theistic doctrines and the school showed little interest in systematic examination of the existence of God. Rather, it held that the soul is eternal omnipresent, inherently active spiritual essence, then focussed on the epistemology and metaphysics of dharma.[4][8][9] To them, dharma meant rituals and social duties, not devas (gods) because gods existed only in name.[4] The Mimamsakas held that Vedas are "eternal authorless infallible", that Vedic vidhi (injunctions) and mantras in rituals are prescriptive karya (actions), and the rituals are of primary importance and merit. They considered the Upanishads (later portions of Vedas) and other self-knowledge, spirituality-related texts as subsidiary, a philosophical view that Vedanta school of Hinduism disagreed with.[3][4]

Mīmāṃsā gave rise to the study of philology and the philosophy of language.[10] While their deep analysis of language and linguistics influenced other schools of Hinduism,[11] their views were not shared by others. Mimamsakas considered the purpose and power of language was to clearly prescribe the proper, correct and right. In contrast, Vedantins extended the scope and value of language as a tool to also describe, develop and derive.[4] Mimamsakas considered orderly, law driven, procedural life as central purpose and noblest necessity of dharma and society, and divine (theistic) sustenance means to that end.

Mimamsa school of Hinduism is a form of realism.[12] A key text of Mimamsa school is the sutra of Jaimini.[4][13]

Terminology

Mīmāṃsā is also known as Pūrva Mīmāṃsā ("prior" inquiry, also Karma-Mīmāṃsā), in contrast to Uttara Mīmāṃsā ("posterior" inquiry, also Jñana-Mīmāṃsā), is the opposing school of Vedanta. This division is based on classification of the Vedic texts into karmakāṇḍa, the early sections of the Veda treating of mantras and rituals (Samhitas and Brahmanas), and the jñānakāṇḍa dealing with the meditation, reflection and knowledge of Self, Oneness, Brahman (the Upanishads).[3][13] Between the Samhitas and Brahmanas, the Mimamsa school places greater emphasis to the Brahmanas - the part of Vedas that is a commentary on Vedic rituals.[14]

Uttara Mīmāṃsā is generally considered as part of Vedanta school of Hinduism, while the term Mīmāṃsā school generally denotes Pūrva Mīmāṃsā.

Epistemology

In the field of epistemology, later Mimāṃsākas made some notable contributions. Unlike the Nyaya or the Vaisheshika systems, the Prābhākara sub-school of Mīmāṃsā recognizes five means of valid knowledge (Skt. pramāṇa). The Bhāṭṭa sub-school of Mīmāṃsā recognizes one additional sixth, namely anuapalabdhi, just like Advaita Vedanta school of Hinduism. These six epistemically reliable means of gaining knowledge are:

Pratyaksa

Pratyakṣa (प्रत्यक्षाय) means perception. It is of two types in Mimamsa 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.[15][16] The ancient and medieval Indian texts identify four requirements for correct perception:[17] Indriyarthasannikarsa (direct experience by one's sensory organ(s) with the object, whatever is being studied), Avyapadesya (non-verbal; correct perception is not through hearsay, according to ancient Indian scholars, where one's sensory organ relies on accepting or rejecting someone else's perception), Avyabhicara (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 Vyavasayatmaka (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).[17] Some ancient scholars proposed "unusual perception" as pramana and called it internal perception, a proposal contested by other Indian scholars. The internal perception concepts included pratibha (intuition), samanyalaksanapratyaksa (a form of induction from perceived specifics to a universal), and jnanalaksanapratyaksa (a form of perception of prior processes and previous states of a 'topic of study' by observing its current state).[18] Further, some schools of Hinduism considered and refined rules of accepting uncertain knowledge from Pratyakṣa-pranama, so as to contrast nirnaya (definite judgment, conclusion) from anadhyavasaya (indefinite judgment).[19]

Anumana

Anumāṇa (अनुमान) means inference. It is described as reaching a new conclusion and truth from one or more observations and previous truths by applying reason.[20] Observing smoke and inferring fire is an example of Anumana.[15] In all except one Hindu philosophies,[21] this is a valid and useful means to knowledge. The method of inference is explained by Indian texts as consisting of three parts: pratijna (hypothesis), hetu (a reason), and drshtanta (examples).[22] The hypothesis must further be broken down into two parts, state the ancient Indian scholars: sadhya (that idea which needs to proven or disproven) and paksha (the object on which the sadhya is predicated). The inference is conditionally true if sapaksha (positive examples as evidence) are present, and if vipaksha (negative examples as counter-evidence) are absent. For rigor, the Indian philosophies also state further epistemic steps. For example, they demand Vyapti - the requirement that the hetu (reason) must necessarily and separately account for the inference in "all" cases, in both sapaksha and vipaksha.[22][23] A conditionally proven hypothesis is called a nigamana (conclusion).[24]

Upamana

Upamāṇa (उपमान) means comparison and analogy.[5][6] Some Hindu schools consider it as a proper means of knowledge.[25] Upamana, states Lochtefeld,[26] 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 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.[26] The subject of comparison is formally called upameyam, the object of comparison is called upamanam, while the attribute(s) are identified as samanya.[27] Thus, explains Monier Williams, if a boy says "her face is like the moon in charmingness", "her face" is upameyam, the moon is upamanam, and charmingness is samanya. The 7th century text Bhaṭṭikāvya 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.[27] In various ancient and medieval texts of Hinduism, 32 types of Upanama and their value in epistemology are debated.

Arthapatti

Arthāpatti (अर्थापत्ति) means postulation, derivation from circumstances.[5][6] In contemporary logic, this pramana is similar to circumstantial implication.[28] As example, if a person left in a boat on 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 pramana as invalid or at best weak, because the boat may have gotten delayed or diverted.[29] 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 arthapatti found in the texts of Mīmāṃsā and other schools of Hinduism is, that if "Devadatta is fat" and "Devadatta does not eat in 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 discovery, proper insight and knowledge.[30] 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 pramanas or flawed means to correct knowledge, instead one must rely on direct perception or proper inference.[31]

Anupalabdi

Anupalabdi (अनुपलब्धि), accepted only by Kumarila Bhatta sub-school of Mīmāṃsā, means non-perception, negative/cognitive proof.[32] Anupalabdhi pramana 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.[33] In the two schools of Hinduism that consider Anupalabdhi as epistemically valuable, a valid conclusion is either sadrupa (positive) or asadrupa (negative) relation - both correct and valuable. Like other pramana, Indian scholars refined Anupalabdi 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 pramana. The schools that endorsed Anupalabdi affirmed that it as valid and useful when the other five pramanas fail in one's pursuit of knowledge and truth.[34]

Abhava (अभाव) means non-existence. Some scholars consider Anupalabdi to be same as Abhava,[5] while others consider Anupalabdi and Abhava as different.[34][35] Abhava-pramana has been discussed in ancient Hindu texts in the context of Padartha (पदार्थ, referent of a term). A Padartha is defined as that which is simultaneously Astitva (existent), Jneyatva (knowable) and Abhidheyatva (nameable).[36] Specific examples of padartha, states Bartley, include dravya (substance), guna (quality), karma (activity/motion), samanya/jati (universal/class property), samavaya (inherence) and vishesha (individuality). Abhava is then explained as "referents of negative expression" in contrast to "referents of positive expression" in Padartha.[36] An absence, state the ancient scholars, is also "existent, knowable and nameable", giving the example of negative numbers, silence as a form of testimony, asatkaryavada theory of causation, and analysis of deficit as real and valuable. Abhava was further refined in four types, by the schools of Hinduism that accepted it as a useful method of epistemology: dhvamsa (termination of what existed), atyanta-abhava (impossibility, absolute non-existence, contradiction), anyonya-abhava (mutual negation, reciprocal absence) and pragavasa (prior, antecedent non-existence).[36][37]

Sabda

Śabda (शब्द) means relying on word, testimony of past or present reliable experts.[5][32] Hiriyanna explains Sabda-pramana 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.[38] He must rely on 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 Sabda (words).[38] The reliability of the source is important, and legitimate knowledge can only come from the Sabda of reliable sources.[38][32] The disagreement between the schools of Hinduism has been on how to establish reliability. Some schools, such as Carvaka, state that this is never possible, and therefore Sabda is not a proper pramana. Other schools debate means to establish reliability.[39]

Relation to Vedanta school

An interesting feature of the Mimāṃsā school of philosophy is its unique epistemological theory of the intrinsic validity of all cognition as such. It is held that all knowledge is ipso facto true (Skt. sataḥprāmāṇyavāda). Thus, what is to be proven is not the truth of a cognition, but its falsity. The Mimāṃsākas advocate the self-validity of knowledge both in respect of its origin (utpatti) and ascertainment (jñapti). Not only did the Mimāṃsākas make the very great use of this theory to establish the unchallengeable validity of the Vedas, but later Vedantists also drew freely upon this particular Mimāṃsā contribution.

Metaphysics and beliefs

The core tenets of Pūrva Mīmāṃsā are ritualism (orthopraxy), anti-asceticism and anti-mysticism. The central aim of the school is elucidation of the nature of dharma, understood as a set ritual obligations and prerogatives to be performed properly.

Atheism

Mīmāṃsā theorists decided that the evidence allegedly proving the existence of God 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.[40] Mīmāṃsā argues that the Gods named in the Vedas have no existence apart from the mantras that speak their names. To that regard, the power of the mantras is what is seen as the power of Gods.[41]

Dharma

Dharma 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 cognition (i.e. knowledge of words and meanings) according to Vedas. In this respect it is related to the Nyāya school, the latter, however, accepts only four sources of knowledge (pramāṇa) as valid.[42]

The Pūrva Mīmāṃsā school held dharma to be equivalent to following the prescriptions of the Saṃhitās and their Brāhmaṇa commentaries relating the correct performance of Vedic rituals. Seen in this light, Pūrva Mīmāṃsā is essentially ritualist (orthopraxy), placing great weight on the performance of karma or action as enjoined by the Vedas.

Relation to Vedānta

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 (mokṣa), but it never speaks against mokṣa. Vedānta quotes Jaimini's belief in Brahman as well as in mokṣa:

In Uttara-Mīmāṃsā or Vedānta (4.4.5-7), Bāḍarāyaṇa cites Jaimini as saying (ब्राह्मेण जैमिनिरूपन्यासादिभ्यः) "(The mukta Puruṣa is united with the Brahman) as if it were like the Brahman, because descriptions (in Śruti etc) prove so".

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

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.

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

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):

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

History

The school's origins lie in the scholarly traditions of the final centuries BCE, when the priestly ritualism of Vedic sacrifice was being marginalized by Buddhism and Vedanta. To counteract this challenge, several groups emerged dedicated to demonstrating the validity of the Vedic texts by rigid formulation of rules for their interpretation. The school gathers momentum in the Gupta period with Śābara, and reaches its apex in the 7th to 8th centuries with Kumārila Bhaṭṭa and Prabhākara.

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 decline of Buddhism in India, but it has fallen into decline in the High Middle Ages and today is all but eclipsed by Vedanta.[43]

Mimamsa texts

The foundational text for the Mīmāṃsā school is the Purva Mīmāṃsā Sutras of Jaimini (ca. 3rd to 1st century BCE). A major commentary was composed by Śābara in ca. the 5th or 6th century CE. The school reaches its height with Kumārila Bhaṭṭa and Prabhākara (fl. ca. 700 CE). Both Kumarila Bhatta and Prabhākara (along with Murāri, whose work is no more extant) have written extensive commentaries on Śābara'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 the Mimamsa Scholars.

The Mīmāṁsā Sūtra of Jaimini (c. 3rd century BCE) has summed up the general rules of nyāya for Vedic interpretation. The text has 12 chapters, of which the first chapter is of philosophical value. The commentaries on the Mīmāṁsā Sūtra by Bhartṛmitra, Bhavadāsa, Hari and Upavarṣa are no more extant. Śabara (c. 1st century BCE) is the first commentator of the Mīmāṁsā Sūtra, whose work is available to us. His bhāṣya is the basis of all later works of Mīmāṁsā . Kumārila Bhaṭṭa (7th century CE), the founder of the first school of the Mīmāṁsā commented on both the Sūtra and its Śabara Bhāṣya. His treatise consists of 3 parts, the Ślokavārttika, the Tantravārttika and the Ṭupṭīkā. Manḍana Miśra (8th century CE) was a follower of Kumārila, who wrote Vidhiviveka and Mīmāṁsānukramaṇī. There are several commentaries on the works of Kumārila. Sucarita Miśra wrote a Kāśikā (commentary) on the Ślokavārttika. Someśvara Bhatta wrote Nyāyasudhā, also known as Rāṇaka, a commentary on the Tantravārttika. Pārthasarathi Miśra wrote Nyāyaratnākara (1300 CE), another commentary on the Ślokavārttika. He also wrote Śāstradīpikā, an independent work on the Mīmāṁsā and Tantraratna. Venkaṭa Dīkṣita’s Vārttikabharaṇya is a commentary on the Ṭupṭīkā. Prabhākara (8th century CE), the originator of the second school of the Mīmāṁsā wrote his commentary Bṛhatī on the Śabara Bhāṣya. Śālikanātha’s Ṛjuvimalā (9th century CE) is a commentary on the Bṛhatī. His Prakaraṇapañcikā is an independent work of this school and the Pariśiṣṭa is a brief explanation of the Śabara Bhāṣya. Bhavanātha’s Nyāyaviveka deals with the views of this school in details. The founder of the third school of the Mīmāṁsā was Murāri, whose works have not reached us.

Āpadeva (17th century) wrote an elementary work on the Mīmāṁsā, known as Mīmāṁsānyāyaprakaśa or Āpadevī. Arthasaṁgraha of Laugākṣi Bhāskara is based on the Āpadevī. Vedānta Deśika’s Śeśvara Mīmāṁsā was an attempt to combine the views of the Mīmāṁsā and the Vedānta schools.[44]

See also

Notes

  1. ↑ Mimamsa Meriam-Webster Dictionary (2011)
  2. ↑ Mimamsa Encyclopedia Britannica (2014)
  3. ↑ 3.0 3.1 3.2 3.3 Oliver Leaman (2006), Shruti, in Encyclopaedia of Asian Philosophy, Routledge, ISBN 978-0415862530, page 503
  4. ↑ 4.0 4.1 4.2 4.3 4.4 4.5 Chris Bartley (2013), Purva Mimamsa, in Encyclopaedia of Asian Philosophy (Editor: Oliver Leaman), Routledge, 978-0415862530, page 443-445
  5. ↑ 5.0 5.1 5.2 5.3 5.4 5.5 DPS Bhawuk (2011), Spirituality and Indian Psychology (Editor: Anthony Marsella), Springer, ISBN 978-1-4419-8109-7, page 172
  6. ↑ 6.0 6.1 6.2 Gavin Flood, An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, page 225
  7. ↑ John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238
  8. ↑ Neville, Robert (2001). Religious truth. SUNY Press.
  9. ↑ Worthington, Vivian (1982). A history of yoga. Routledge. p. 66.
  10. ↑ Peter M. Scharf, The Denotation of Generic Terms in Ancient Indian Philosophy (1996), Chapter 3
  11. ↑ Annette Wilke and Oliver Moebus (2011), Sound and Communication: An Aesthetic Cultural History of Sanskrit Hinduism, Walter de Gruyter GmbH (Berlin), ISBN 978-3110181593, pages 23-24, 551-663
  12. ↑ M. Hiriyanna (1993), Outlines of Indian Philosophy, Motilal Banarsidass, ISBN 978-8120810860, page 323-325
  13. ↑ 13.0 13.1 M. Hiriyanna (1993), Outlines of Indian Philosophy, Motilal Banarsidass, ISBN 978-8120810860, page 298-335
  14. ↑ M. Hiriyanna (1993), Outlines of Indian Philosophy, Motilal Banarsidass, ISBN 978-8120810860, page 299
  15. ↑ 15.0 15.1 MM Kamal (1998), The Epistemology of the Carvaka Philosophy, Journal of Indian and Buddhist Studies, 46(2): 13-16
  16. ↑ B Matilal (1992), Perception: An Essay in Indian Theories of Knowledge, Oxford University Press, ISBN 978-0198239765
  17. ↑ 17.0 17.1 Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN 81-208-0309-4, pages 160-168
  18. ↑ Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN 81-208-0309-4, pages 168-169
  19. ↑ Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN 81-208-0309-4, pages 170-172
  20. ↑ W Halbfass (1991), Tradition and Reflection, State University of New York Press, ISBN 0-7914-0362-9, page 26-27
  21. ↑ Carvaka school is the exception
  22. ↑ 22.0 22.1 James Lochtefeld, "Anumana" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing. ISBN 0-8239-2287-1, page 46-47
  23. ↑ Karl Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass, ISBN 81-208-0779-0
  24. ↑ Monier Williams (1893), Indian Wisdom - Religious, Philosophical and Ethical Doctrines of the Hindus, Luzac & Co, London, page 61
  25. ↑ VN Jha (1986), "The upamana-pramana in Purvamimamsa", SILLE, pages 77-91
  26. ↑ 26.0 26.1 James Lochtefeld, "Upamana" in The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z, Rosen Publishing. ISBN 0-8239-2287-1, page 721
  27. ↑ 27.0 27.1 Monier Williams (1893), Indian Wisdom - Religious, Philosophical and Ethical Doctrines of the Hindus, Luzac & Co, London, pages 457-458
  28. ↑ Arthapatti Encyclopedia Britannica (2012)
  29. ↑ James Lochtefeld, "Arthapatti" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing. ISBN 0-8239-2287-1, page 55
  30. ↑ Stephen Phillips (1996), Classical Indian Metaphysics, Motilal Banarsidass, ISBN 978-8120814899, pages 41-63
  31. ↑ DM Datta (1932), The Six Ways of Knowing: A Critical study of the Advaita theory of knowledge, University of Calcutta, Reprinted in 1992 as ISBN 978-8120835269, pages 221-253
  32. ↑ 32.0 32.1 32.2
    • Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, ISBN 978-0815336112, pages 245-248;
    • John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238
  33. ↑ James Lochtefeld, "Abhava" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing. ISBN 0-8239-2287-1, page 1
  34. ↑ 34.0 34.1 D Sharma (1966), Epistemological negative dialectics of Indian logic — Abhāva versus Anupalabdhi, Indo-Iranian Journal, 9(4): 291-300
  35. ↑ Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN 81-208-0309-4, pages 155-174, 227-255
  36. ↑ 36.0 36.1 36.2 Chris Bartley (2013), Padartha, in Encyclopaedia of Asian Philosophy (Editor: Oliver Leaman), Routledge, ISBN 978-0415862530, pages 415-416
  37. ↑ Mohan Lal (Editor), The Encyclopaedia of Indian Literature, Vol. 5, Sahitya Akademy, ISBN 81-260-1221-8, page 3958
  38. ↑ 38.0 38.1 38.2 M. Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass, ISBN 978-8120813304, page 43
  39. ↑ P. Billimoria (1988), Śabdapramāṇa: Word and Knowledge, Studies of Classical India Volume 10, Springer, ISBN 978-94-010-7810-8, pages 1-30
  40. ↑ Neville, Robert. Religious truth. p. 51.
  41. ↑ Coward, Harold. The perfectibility of human nature in eastern and western thought. p. 114.
  42. ↑ Kapoor, Subodh (2004). The Philosophy Of Vaisnavism. Cosmo Publications. p. 60. ISBN 978-81-7755-886-9.
  43. ↑ Göhler (1995), p. 5f.
  44. ↑ Radhakrishnan, S. Indian Philosophy, Vol. II, Oxford University Press, New Delhi, 2006, ISBN 0-19-563820-4, pp.376-78

References

Further reading

External links