In case you have not noticed it yet, the Daya Krishna open library is now online. You can read more about it here, whereas the link to the library is here. Don’t forget to check it and enjoy the audio files!
I already discussed here my admiration and fascination for Uttamur T. Viraraghavacarya and his work. Vīrarāghavācarya is known in his Tamil works as Uttamur (or Uthamur) T. Vīrarāghavācarya (with various graphic variants) and in his Sanskrit works mainly as Abhinava Deśika Vīrarāghavācarya.
He wrote countless books, mostly commentaries on Viśiṣṭādvaita Vedānta books in Tamil, Maṇipravāḷa and Sanskrit. However, he also wrote directly on texts he deemed important for religious, e.g., stotras and Upaniṣads, theological, e.g., Udayana’s Nyāyakusumañjali, and philosophical reasons, e.g., Kaṇāda’s Vaiśeṣika Sūtra and Pāṇini’s Aṣṭādhyāyī. His commentaries display his originality and deepness as a thinker, an instance of which has been discussed here.
The Viśiṣṭādvaita Vedānta community also reveres the figure of U.T. Vīrarāghavācārya, so that one can find on the web several interesting webpages dedicated to him and many of his works have been uploaded on archive.org (mostly under the name “Uttamur T. Viraraghavacharya”, see here). However, I could not find in any library or catalogue a copy of a text he refers to in his commentary on Vedānta Deśika’s Seśvaramīmāṃsā, namely his Upayukta Mīmāṃsā. According to the way he presents it (in his commentary on the beginning of the SM), this should constitute an attempt of making Pūrva Mīmāṃsā consistent with Vedānta, thus a very interesting topic. It is also referred to, for instance, in this and this page dedicated to U.T. Vīrarāghavācārya, still not a copy seems to be available for purchase (or download).
Do readers have suggestions about where to look for a copy of it?
(I already wrote to the Uttamur Swami Trust)
This post is the European continuation of Andrew Nicholson’s one. Andrew is also the one who prompted me to write a European list.
Indian philosophy is taught in at least two different places in Europe:
Words (for the Bhāṭṭa Mīmāṃsā authors) get connected into a complex sentence meaning through proximity (sannidhi), semantic fitness (yogyatā) and syntactic expectancy (ākāṅkṣā).
These three criteria correspond to the requirement of being uttered one after the other with no intervening time (unlike in the case of the words “a cow” and “runs” pronounced on two different days), being semantically fit to connect (unlike the words “watering” and “with fire”) and being linkable through syntactic expectancy (as in the case of a verb and its arguments).
It is in this connection noteworthy that the example of expectancy always refer to syntax rather than semantics and typically have a verb expecting a complement or vice versa.
The Prābhākara Mīmāṃsā authors also adopt the same criteria in order to rule the understanding of the sentence meaning out of the connected words and avoid the objections (mentioned above) about the fact that out of a random heap of words one would not know how to start to get to the sentence meaning.