By Jean-Marie Verpoorten; Jan Gonda (Editor)

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Extra resources for A History of Indian Literature, Volume VI: Scientific and Technical Literature, Part 3, Fasc. 5: Mīmāṃsā Literature

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JHA 113; the text in MK 7, 4436a, 30-33). ; HALBFASS 1983: 94. 30 Jean-Marie Verpoorten • Mimamsa Literature § 38. 153 It contains interesting passages, such as those about the svarga "heaven" (on MS-SB 6, 1, 1-3)154 and about karman and rebirth (on MS-SB 4, 3, 28 = MK 3, 1328). 155 We only know it through quotations, especially those made by the Buddhist thinker Santaraksita (725—785). 157 Judging from what we have of the BT, we feel K's thought in this work to be more synthetic and riper. Here follows a passage concerning the apauruseyatva of the Veda (see § 32): "In the case of human (statements) however, there is the uneasiness as to whether there are defects or not.

BIARDEAU 1964: 346; D'SA 1980: 192ff. 122 There is no creator of the Veda, for he has never been seen and nobody remembers him, D'SA 1980: 197. SV 20 = sambandhdksepaparihdra Alii, demonstrate his inexistence. 123 BIARDEAU 1958: 22-23; BHATT 1962: 55; SCHMITHAUSEN 1965: 195; as to the position of the p ra bhakaras, below § 43. 124 BHATT 1962: 66. The Golden Age of the Mimamsa 25 In these matters, K is at the same time opposed to a number of Buddhists, since he admits the relationship of the idea with an external object, and a follower of them, when he regards the cognition as a momentary act.

Conclusion The whole thought of Pr is indebted to his ritualistic bias and his conviction that the sacrificial act prevails over everything. 186 As a matter of fact, Pr is not concerned with the things (vastu) in themselves, but only with their relation to a would-be sacrifice. The epistemology of Pr is a thorough-going realism,187 and thus, like every extreme position, revolutionary. As far as the method is concerned, Pr usually focuses his survey on the main aspects of a problem, without dwelling on the details.

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