Basic Lessons on Hindu Dharma
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  Basic Lessons on Hindu Dharma ~ Level - 1  
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Chapter - 3:
A Basic Study of the Six Dharsanas
 
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HR103 - 06
Teachings of the Six Dharsanas explaining the Principles of Vedas
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Lesson: 3-06
Development of a Philosophy through True Knowledge
Jaimini's path of Blind Karma Rituals modified later with Divine worship
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Mimãmsa Dharsana of path of Rituals modified with Philosophy explained
 
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Jaimini's Poorva Mimãmsa was losing popular support, as it did not accept a role for a Supreme Reality and its relation with soul and matter, for the performance of rituals and their effects on the individuals. Prabhakara and Kumarila modified the views to some extent.

The later Mimãmsakas slowly introduced the concept of God to Sri Jaimini's theory. Karma-Kãnda is still the chief section of Vedas. They said apurva can not act unless it is moved by God. The soul is the doer and enjoyer. If sacrifices are performed in favor of a Supreme-Being, it will lead to achievement of supreme good.

Performance of actions that are enjoined in Vedas is the Sadhana. The cause of bondage is the performance of Nishiddha Karma or prohibited actions. Sage Kumarila maintains that the Vedas are composed by God and Brahmam is in the form of sounds. Moksha is the positive state of realization of Atman and is a state without pain or pleasure and is without attributes. He thinks that final emancipation can be attained through Karma (action) combined with Jnana (knowledge). Knowledge alone is not sufficient for Salvation. Their views came very close to Advaitha philosphy and Vedantha but not quite the same.

Sri Vyasa Maharishi's Utthira Mimãmsa system conforms closely to the teachings of the Upanishads, which are the last portions, or the essence of the Vedas or Veda-antha, hence called Vedhantha Philosophy. He wrote the Brahma Suthra or Vedantha Sutra explaining the doctrine of Brahmam. Here, we see the unity of the matter and spirit, Jivaathma and Paramaathma. He also introduces the concepts of Avidya or ignorance and Maya causing the inherent inability for the individual Soul from recognizing its true self and the Supreme Reality.

According to this school, the cause without undergoing any change in itself produces the effect. How exactly is the reality connected with the appearance is indefinable and is a matter of spiritual experience and true knowledge? This system is considered superior to all other five Darsanas, however it is complementary to them. One should study the other five systems also to benefit from this system fully.

 
 

 

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Lessons: - :~: 3-01 :~: 3-02 :~: 3-03 :~: 3-04 :~: 3-05 :~: 3-06 :~: 3-07 :~: 3-08 :~:
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