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The Mimamsa Sutra (Sanskrit: मीमांसा सूत्र, Mīmāṁsā Sūtra) or the Purva Mimamsa Sutras (ca. 300–200 BCE [1]), written by Rishi Jaimini is one of the most important ancient Hindu philosophical texts. It forms the basis of Mimamsa, the earliest of the six orthodox schools of Indian philosophy.
Mīmāṃsā (), also romanized Mimansa [16] or Mimamsa, [3] means "reflection, consideration, profound thought, investigation, examination, discussion" in Sanskrit. [17]It also refers to the "examination of the Vedic text" [17] and to a school of Hindu philosophy that is also known as Pūrva Mīmāṃsā ("prior" inquiry, also Karma-Mīmāṃsā), in contrast to Uttara Mīmāṃsā ...
Jaimini is most known for his great treatise Purva Mimamsa Sutras, also called Karma-mimamsa (“Study of Ritual Action”), a system that investigates the rituals in the Vedic texts. The text founded the Purva-Mimamsa (Mimamsa) school of Indian philosophy, one of the six Darsanas or schools of Indian philosophy.
Jaimini Sutras, also known as Upadesa Sutras [1] [2] is an ancient Sanskrit text on the predictive part of Vedic Astrology, attributed to the sage Jaimini, the founder of the Purva Mimamsa branch of Vedic philosophy, a disciple of Vyasa and grandson of Parashara.
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He is famous for many of his various theses on Mimamsa, such as Mimamsaslokavarttika. Bhaṭṭa was a staunch believer in the supreme validity of Vedic injunction, a champion of Pūrva-Mīmāṃsā and a confirmed ritualist. [1] The Varttika is mainly written as a subcommentary of Sabara's commentary on Jaimini's Purva Mimamsa Sutras. His ...
Śabara (also Śabara-svāmin) is a commentator on Jaimini's Purva Mimamsa Sutras, the Śābara-bhāṣyam, in turn commented upon by Kumarila Bhatta.. He dates to the early centuries CE, later than Patanjali's Mahabhashya, and earlier than Vatsyayana.
Sabara in his commentary on Mimamsa Sutra II.1.5 denies that Apurva can be perceived by the senses, and in his commentary on Mimamsa Sutra VI.8.27 explains that ordinary knowledge is different from religious knowledge in as much as the former deals with things and latter, with words, because in ordinary life action is determined by things and ...