Category Archives: Mīmāṃsā

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Against the extrinsicity of validity of cognitions UPDATED

Mīmāṃsā authors think that cognitions are by themselves, i.e., intrinsically valid. In other words, they are not valid because of some additional reason, but just because of the sheer fact of being unfalsified.

In order to establish this claim, Veṅkaṭanātha defeats three possible candidates as extrinsic reasons for the cognitions’ validity, namely agreement (saṃvāda, with other people’s cognitions or with one’s other cognitions), quality of the cognition’s cause and causal efficacy (arthakriyā). The latter candidate is rejected because it would lead to an infinite regress (one would need to establish the causal efficacy of the cognition of causal efficacy and so on) and because some cognitions just don’t have any causal result. The passage is as follows:

arthakriyā ca na vyāptā, aśakyārthakriyeṣv anādarapadeṣu ca pratīteṣu puruṣapravṛttyabhāvena tanmūlārthakriyābhāvāt.

Nor is the causal efficiency (arthakriyā) included (vyāp-) [in the ascertainment of a cognition’s validity], because there is no causal efficiency as the root of certain [cognitions], given that there is no human activity (pravṛtti) in the case of apprehended [cognitions] in regard to which causal efficiency (arthakriyā) is impossible and whose contents (pada) have not been taken into account (anādara). (SM ad PMS 1.1.5)

UPDATE: The translation has been updated according to the suggestion (see comments below) by Lalitālālitaḥ (for which I am extremely grateful). I am sure he is right about the general meaning, but I would have still preferred anādarapadārtheṣu or anādaraviṣayeṣu.

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A basic introduction to Viśiṣṭādvaita Vedānta

(I have been asked to write a short introduction to Viśiṣṭādvaita Vedānta and would like to test it on you, dear readers. Any comment or criticism would be more than welcome!)

In its full-fledged form, the Viśiṣṭādvaita Vedānta (henceforth VV) is a Vedāntic school, thus one which accepts the authority of the Upaniṣads, the Brahmasūtra and the Bhagavadgītā and which recognises a form of God as brahman (on the various ways of understanding God in India, see here). The full-fledged VV accepts also further groups of texts, namely on the one hand the Pañcarātra (a group of Vaiṣṇava texts prescribing personal and temple rituals, see Leach 2012, and, here) and on the other the Tamil devotional poems collected in the Divyaprabandham.

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Omniscience and realism

Marginal notes about a workshop in Hawai'i

A non-intelligible entity cannot be conceived to exist. But, if the world needs to be known in order to exist, we need to postulate a non-partial perspective out of which it can be known. Since the perspectives of all human beings (as well as those of other animals, I would add) are necessarily partial and cannot be reconciled (how could one reconcile our perspective of the world with that of a bat?), this perspective needs to be God.

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Is the use of arguments from authority “irrational”?

Basically, I would say no, since there are topics for which it is meaningful and rational to resort to arguments from authority. To name an example, if I want to know how you feel, the best thing to do is to ask you.

But even if you don’t agree, let me point to the distinction between

  • the use of such arguments as a way to close a discussion (e.g., “It is the case that X, because an authoritative source said it”)
  • the use of such arguments as part of a discussion or as opening a discussion (e.g., “An authoritative source tells us that X, how shall we understand it?”)
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The Mīmāṃsā approach to the sentence meaning as something to be done

According to Mīmāṃsā authors, and unlike Nyāya ones, Vedic sentences do not convey the existence of something, but rather that something should be done. This means that the entire Veda is an instrument of knowledge only as regards duties and cannot be falsified through sense-perception, inference, etc. No Mīmāṃsā author, for instance, could ever blame a scientist for reaching a conclusion that clashes with data found in the Veda.

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Intrinsic validity in Veṅkaṭanātha

Intrinsic validity means that each cognition is in itself valid, unless and until the opposite is proven. I do not need to prove that I am typing in order to know that I am. I know that I am typing unless and until something shows me that I am wrong (e.g., I wake up and realise I was only dreaming of typing).

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Modification as an evidence for the fact that mantras have meanings and an application of the Aindrīnyāya

Both Śabara’s and Veṅkaṭanātha’s commentary on the Mīmāṃsā Sūtra insist that mantras are not important only insofar as they are pronounced, but rather that they convey a meaning (technically: they are vivakṣitārtha `they have intended meanings’).
One of the evidences for the meaningfulness of mantras is the fact that mantras are modified (ūh-) in the ectype rituals. If, for instance, the archetype ritual is for Agni and the ectype ritual is offered to Indra, the mantra will be accordingly changed (e.g., from Agnaye juṣṭam to Indrāya juṣṭam). If the mantras had no meaning, there would be no scope for modifying them. If the pronunciation were enough to achieve some unseen potency (apūrva), one would just repeat the mantras in the same form.

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From word meanings to sentence meaning: A workshop in Cambridge

From Word Meanings to Sentence Meaning:

Different Perspectives in Indian Philosophy of Language

The reflection on language and its structures was a major component of the Sanskritic intellectual horizon, intimately connected with the broader epistemological and soteriological concerns of different schools. This led to the emergence of various conflicting philosophical views on the nature of the cognition obtained from language (śābdabodha). In this respect, a pivotal issue is how padārthas (the meanings/referents of words) relate to vākyārtha (the meaning/referent of the sentence). During this one-day colloquium, the focus will especially be on the views set forth by the Pūrva-Mīmāṃsā philosophers (Bhāṭṭa and Prābhākara), the Buddhists, the Grammarians, and the theoreticians of Alaṃkāraśāstra, and on the reconstruction of the debate as it developed in the course of the first millennium CE.

 

Date: November 11, 2016

Time: 9:30 am – 6:00 pm

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What counts as philosophy?

On the normative disguised as descriptive (SECOND UPDATE)

As a scholar of Prābhākara Mīmāṃsā I am well aware of how the normative is often disguised as descriptive. “It is seven o’ clock” says the mother, but what she means is rather “Get up! You have to go to school”.