Karma Mimansa

Author(s): Berriedale Keith
Publisher: Berriedale Keith

Page 23

14
THE KARMA-MIMAMSA
and a Jaiminisütrabhäşya which deals with the first chapter of the second book of the Sutra. The well-known scholar, Venkatanatha Vedantācārya, in his Mimamsāpādukā,1 in verse, discusses the Adhikaranas in the first chapter of the first book of the Sutra, and in his Sesvaramimämsā seeks to combine the Mimämsä with the Vedanta. Another writer from southern India, Venkatadhvarin, deals with the threefold classification of injunctions in his Vidhitrayaparitrāṇa, while in his Mimāmṣāmakaranda he discusses the authoritative character of Arthavadas. Nārāyaṇa of Kerala, the well-known author of the Nārāyaniya, who flourished at the end of the sixteenth century, gives in the first part of the Manameyodaya2 an account of Kumārila's views on the nature of proof; he purposed completing his task by adding an account of the same author's views on the world of reality, but this part of his work was never carried out, and was supplied at a later date by another Narayana, who was patronised by Manadeva, king of Śailabdhi; the work is interesting as showing how far the school of Kumarila went in appropriating the views of the Nyaya-Vaiseṣika philosophy.
Of the other systems it is the Nyaya, and later the combined school of Nyaya-Vaiseṣika, which throws the most light on the Mimämisa. The Nyaya Sutra deals critically with the Mimämsă doctrine of the eternity of the word, and Kumārila and Prabhakara3 alike appear to have developed their philosophical tenets under the influence of the controversy on logic which took place between the Nyaya school and the Buddhists, especially Dignaga and Dharmakirti on the other hand; Kumārila attacked both of these writers and was clearly aware of the Nyāyavāritika of Uddyotakara, in which the orthodox Nyaya view was set out in refutation of Dignaga's onslaughts. On the other band, the Mimāmsā views are freely disputed in Vacaspati Misra's comment on Uddyotakara and in Jayanta Bhatta's Nyāyamañjarī, Varadarāja's Tārkikaraksā, and Udayana's works, much of the Kusumañjali being expressly devoted to dealing with Mimāmsă criticisms of the doctrine of the creation of the
Ed Conjeveram, 1900.
* Ed. Trivandrum, 1912.
Prakarana pañcikā; pp. 47, 64, discusses Dharmakirti's views of perception and inference.