[Advaita-l] apUrva in vedAnta

V Subrahmanian v.subrahmanian at gmail.com
Sun Apr 7 10:33:31 EDT 2019

On Sun, Apr 7, 2019 at 7:52 PM Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Sun, Apr 7, 2019 at 1:45 PM Raghav Kumar Dwivedula via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > Can we say that this idea of sevyabuddhi saMskAra of Ishvara is a
> suitably
> > modified idea of the apUrva of the mImAmsakas? Given that both (apUrva
> and
> > Ishvara's samskAra ) represent a kind of avyakta entity which is a
> > necessary intermediate entity to connect karma and karmaphala across
> time,
> > space and even possibly  janma)?
> >
> Yes, this Ishvara saMskAra is similar to the sUkShma-avasthA of the yAga,
> as described by Madhusudana in the advaitasiddhi. Jaimini's view is that
> Dharma bestows the results of karma, vide BrahmasUtra 3.2.40 (dharmaM
> jaiminirata eva). jaiministvAchAryo dharmaM phalasya dAtAraM manyate, says
> Shankara. However, this view can also be reconciled with the advaita view
> of Ishvara being the phaladAtA, because we have sayings such as, "rAmo
> vigrahavAn dharmaH". Ishvara is the embodiment of dharma.

Dear Anand ji,

Can we equate the 'dharma' of the Purva mimamsa with ishwara? This is
because they admit that 'dharma' is something that is produced anew upon a
karma being performed. With this idea alone in the Brahma sutra 'tattu
samanvayat' Brahman is distinguished from dharma and presented as 'siddha
vastu'.  And their idea that all vedic passages are karma-bodhaka/prayojaka
and therefore siddha vastu bodhaka passages are to be seen as arthavada or
'anarthaka', devoid of meaning/prayojanam. And they also accept that dharma
perishes after the phala is experienced.

warm regards

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