[Advaita-l] RE: Jaimini's mimamsa sutras

venkata subramanian venkat_advaita at yahoo.com
Sun Jan 9 22:24:57 CST 2005

is it sure that the Purva Mimasa does not mention anything about doing Vedic Karma without being concerned for its fruit ?  
Does not anywhere Bhagawan Shabara mention about this ?

S Jayanarayanan <sjayana at yahoo.com> wrote:
--- Vidyasankar Sundaresan wrote:


> >Also I
> >understand that advaita could be considered as a
> >"modified" purva mimamsa bcos of the importance put on
> >karma for non-sannyasis by Shrimad Shankaracharya (as
> >in the Gita Bhashya).


> vedAnta (of all schools) is also called uttara mImAMsA, but it should
> not be 
> thought of as a modified pUrva mImAMsA. The simple reason is that the
> two 
> mImAMsA-s address different problems and different parts of the vedic
> tradition. And yes, there is great importance laid on karma for 
> non-sannyAsins, and for this, we turn again to the pUrva mImAMsA
> school, but 
> nevertheless, vedAnta or uttara mImAMsA stands a separate and
> independent 
> darSana.

But is not the very idea of the practice of dharma perceived
differently in advaita VedAnta and pUrva mImAmsA? When one performs a
Vedic ritual, the pUrva mImAmsaka would say that the ritual gives rise
to some good result. But the advaita VedAntin would say that the ritual
done without regard to result purifies the mind. The very idea of
practise of dharma without regard to result is not even considered in
pUrva mImAmsA. Maybe this is what is meant by advaita VedAnta being
called a "modified pUrva mImAmsA" (i.e. emphasis on Vedic ritual
resulting in chitta shuddhi instead of svarga) - the perception of the
role of Karma in the darshana itself differs?

For instance, there is an old posting by Subhanu Saxena about the
actions pertaining to Vedic rituals being considered as "remote aids"
to GYAna:


1) BSB III iv 27

>From "tasmAt yajnAdIni shamadamAdIni..." to "iti vivektavyam":

"Hence the rise of knowledge of the Self depends on yajna,
charity and austerity and the rest, also on inner and outer control
etc, in accordance of the performance of the duties of one's Ashrama.
A distinction, however, should be made between the 2 types of means of
knowledge. Inner and outer control etc are more proximate means,
because they are directly connected with knowledge of the Self through
the phrase "ya evamvit-he who knows thus" (Brihad IV IV 23). Rituals
etc on the other hand are only connected with promoting the desire to
know, and are thus regarded as more remote aids."


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