|Statement||by Shripad Bhat|
|LC Classifications||B132.M5 B4355 2011|
|The Physical Object|
|Pagination||vi, 248 p. ;|
|Number of Pages||248|
|LC Control Number||2010317525|
Mīmāṁsā in controversy. by Shripad Bhat. New Bharatiya Book, 大学図書館所蔵 件 / 全 1 件. 京都大学 文学研究科 図書館 梵文. P|| Arthâpatti is a pervasive form of reasoning investigated by Indian philosophers in order to think about unseen causes and interpret ordinary and religious language. Its nature is a point of controversy among Mimamsa, Nyaya, and Buddhist philosophers, yet, to date, it has received less attention than perception, inference, and testimony. ^Oberlies, Thomas (Die Religion des Rgveda, Wien, , p. ) gives an estimate of BCE for the youngest hymns in book Estimates for a terminus post quem of the earliest hymns are more uncertain. Oberlies (p. ) based on 'cumulative evidence' sets wide range of – A 'read' is counted each time someone views a publication summary (such as the title, abstract, and list of authors), clicks on a figure, or views or downloads the full-text.
For the first time, the 18th Century manuscript Tattva-dīpikā (Light on the Truth) of Baladeva Vidyābhūṣaṇahas now been published by Jiva Institute. This edition includes the Sanskrit text followed by a lucid English translation by Dr. Demian Martin and extensive notes. A recent article by Lawrence McCrea () points out that the theoretical efforts of the grammarians subsequently exerted an influence on the Mīmāṁsā thinkers of Benares. It is under the. Sanskrit mīmāṁsā, literally, reflection, investigation, from manyate he thinks. It is an orthodox Hindu philosophy concerned with the interpretation of Vedic texts and literature and comprising one part dealing with the earlier writings concerned with right practice and another part dealing with the later writings concerned with right. In a later book, however, the list grows to 28, and the full moon is inserted after num and the new moon after number, as an attempt to bring the Naksatra (lunar) month into accordance with the Sāvana (solar) month of 30 days.
Śloka-vārttika (Gloss in verses), a commentary on Śabara’s commentary on Jaimini’s Mīmāṁsā Sūtra, Bk. 1, Ch. 1, by Kumārila Bhaṭṭa. Edition: Musalgaonkar Translation: Jha Tarka-śāstra: see Rú shí lùn. Upāya-hṛdaya: see Fāng biàn xīn lùn. Vāda-nyāya (Logic of debate) by Dharmakīrti. A lot of Hindus boast that one can call oneself a Hindu and be other things besides, “even” an atheist. Thus, Vināyak Dāmodar Sāvarkar in his epoch-making book Hindutva (“Hinduness”, ), the manifesto of Hindu nationalism, writes that even an agnostic or an atheist can be a Hindu. And the current internet paper Centre Right India argues: “ The Vedas in Hinduism are not absolute. According to scripture and logical reasoning, there is no difference between Krishna and Narayana, i.e., both are God. Nevertheless, when looked at from the point of view of rasa, Krishna is superior, for his form is the ultimate resting place of rasa. At any rate, hermeneutics is the art of finding guiding principles and significant fundamental insights, marginalizing certain kinds of. The paramahaṁsa-saṁhitā, Śrīmad-Bhāgavatam, is cited by the swanlike and learned as the natural commentary on the Brahma-sutra. Thoughtful persons like Yādavācārya, Prabhākara, and Bhāskara Bhatta have also written books and preached different philosophies as teachers of Vedānta.