Classical Indian Philosophy Prabhakara and Kumarika School of Purva-Mimamsa
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Classical Indian Philosophy: Prabhakara and Kumarika school of Purva-Mimamsa (Philosophy)
Introduction
- Jaimini wrote the Mimamsa-sutra.
- His sutra has been commented upon by a number of commentators.
- The two most important commentators amongst the list are Prabhakara and Kumarila Bhatta.
- The two schools within the Purva-Mimamsa have been named after these two commentators, namely;
- the Prabhakara school of Purva Mimamsa
- the Kumarila school of Purva-Mimamsa.
- Sabra swami՚s commentary on Mimamsa-sutra has been explained by both, Kumarila and Prabhakara individually, they both share some similarity and differences on important philosophical concepts.
- Prabhakar՚s commentary is named as Brhati, which has been further commented upon by Shalikantha.
- On the other hand, Kumarila՚s work is divided into three parts;
- Shloka-vartika
- Tantra-vartika
- Tuptika
Validity of Knowledge
- Both, Kumarila and Prabhakara accept the theory of svatah-pramanya-vada.
- According to them both, knowledge is valid in itself.
- In other words, knowledge is intrinsically valid.
- However, the definition of knowledge is different for them.
- According to Kumarila, valid knowledge is anubhuti or apprehension produced by no defects and no contradiction by subsequent knowledge.
- According to Prabhakara, valid knowledge is anubhuti or apprehension. It is immediate, direct and valid in nature.
The Pramanas
- According to both Kumarila and Prabhakara, knowledge is of two types;
- Mediate knowledge
- Immediate knowledge
- Perception is an example of immediate knowledge or direct apprehension.
- Both accept sabda or the eternity of Vedas is valid knowledge in-itself.
- According to Prabhakara, there are five means or sources of valid knowledge or pramanas. They are;
- Perception
- Inference
- verbal testimony
- comparison
- postulation
- According to him, perception is defined as direct apprehension.
- Inference involves previous knowledge or involves the things already known.
- Arthapatti or postulation remains inconsistent without assumption.
- According to Kumarila, there are six means or sources of valid knowledge. They are;
- Perception
- inference
- comparison
- postulation
- non-apprehension
- verbal testimony
- Perception is direct apprehension with is free from all defects.
- Inference deals with no previous knowledge.
- Arthapatti helps us reconcile between the two inconsistent facts.
- Lastly, non-apprehension or abhava is an independent pramana.
Questions
1. Shloka-vartika is the work of
A. Prabhakara
B. Kumarila
C. Jaimini
D. Sabra swami
Answer: B
2. ________ accepts two kinds of knowledge; mediate and immediate
A. Prabhakara
B. Kumarila
C. Jaimini
D. Both A and B
Answer: D
3. Perception is direct apprehension with is free from all defects is accepted by
A. Prabhakara
B. Kumarila
C. Jaimini
D. Both A and B
Answer: B
4. Prabhakar՚s commentary on Mimamsa-sutra is called
A. Shloka-vartika
B. Tantra-vartika
C. Tuptika
D. Brhati
Answer: D
#Schools
#Prabhakara
#Kumarila
#Differences
#Literature
#Purvamimamsa
✍ Manishika