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

[Venkatraghavan S]

On 26 Feb 2018 08:51, "H S Chandramouli" <hschandramouli at gmail.com> wrote:

I think the reasoning is in accordance with niyOga vAda and not bhAvanA
vAda.


I am not sure about this, as what I said in the email was from Sri MDS'
talk, which was an exposition on the bhATTa rahasya of khaNDa deva. The
ideas therein are from the bhATTa school, which endorses bhAvana.

 I just wanted to bring it to your attention since you showed interest in
the topic. That is all.


Thank you.
Regards,
Venkatraghavan


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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