[Advaita-l] Purva Mimamsa Discussions - Vidwan Sri Mani Dravid Sastrinah

[H S Chandramouli]

I think the reasoning is in accordance with niyOga vAda and not bhAvanA
vAda. My familiarity with mimAmsa is ofcourse very limited. But in this
particular instance the subject has been briefly dealt with in the kannada
translation of BUBV by Sri Krishna Jois who has included it as a useful
info in his Introduction. Apparently  (my guess) this is because Sri
Bhagavatpada refers to it  in his Bhashya on 1-4-7 and perhaps elsewhere
also. I just wanted to bring it to your attention since you showed interest
in the topic. That is all.

Regards

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On Mon, Feb 26, 2018 at 1:50 PM, Venkatraghavan S <agnimile at gmail.com>
wrote:

> As far as I understand, bhAvana is the verb ending, called AkhyAtArtha.
> Every verb consists of a dhAtu (the root) and pratyaya (the suffix). In the
> case of liNg (yajeta - one must sacrifice), the bhAvana is in the impelling
> of the action to sacrifice, in the case of laT (gacChati - he goes), it is
> in the activity constituted by going.
> Regards,
> Venkatraghavan
>
>
> On 26 Feb 2018 07:43, "H S Chandramouli" <hschandramouli at gmail.com> wrote:
>
>
> On Mon, Feb 26, 2018 at 4:01 AM, Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
>
> << Given that sentences, according to mImAmsa, have action (bhAvana) as
> their
>
> central element,>>,
>
>
>
> Is “bhAvana” just action per se or is it understood as “action leading to
> or facilitating origination or existence of something else which is not
> dRshta”??  (Incidentally, bhAvanA vAda is one school of thought in
> mImAmsa attributed to KumArila Bhatta for explaining vidhi vAkyAs. The
> other school of thought attributed to PrAbhAkara Guru is the NiyOga vAda).
> According to mImAmsa, all vidhi vAkyAs lead to origination of apUrva (also
> termed dharma) which is not dRshta. The two vAdAs differ on  the manner
> of origination of this apUrva. Hence the two, bhAvnA vAda and niyOga vAda.
>
>
>
>
> Regards
>
>
>
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