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Updated: May 18, 2025
The Sutra states as a purvapaksha view held by Jaimini, that they are not so qualified, for the reason that there are no other Adityas, Vasus, and so on, who could be meditated on by the Adityas and Vasus themselves; and that moreover for the Adityas and Vasus the qualities and position of those classes of deities cannot be objects of desire, considering that they possess them already. Up. Up.
The Darśana of Jaimini is merely a discussion of general questions relating to sacrifices: the Nyâya Darśana examines logic and rhetoric: the Pâṇiniya Darśana treats of grammar and the nature of language, but claims that it ought to be studied "as the means for attaining the chief end of man." Six of the Darśanas have received special prominence and are often called the six Orthodox Schools.
This difficulty the next Sutra elucidates. On account of imaginative identification, thus Jaimini thinks; for thus the text declares.
When these works came to be regarded as an orderly revelation, even orthodoxy could not shut its eyes to their divergences, and a comprehensive exegesis became necessary to give a conspectus of the whole body of truth. It is interesting to find that Jaimini was accused of atheism and defended by Kumârila Bhaṭṭa. The defence is probably just, for Jaimini does not so much deny God as ignore him.
Owing to the fact that different texts give different accounts, the question now arises of what character that essential nature of the Self is in which it manifests itself on reaching Brahman. Up. The teacher Jaimini holds that the soul manifests itself in its Brahman character, i.e. in a character constituted by freedom from sin, and so on. Up.
It is for these reasons that Jaimini holds that mere intelligence does not constitute the true nature of the released soul. In the sole nature of intelligence; as that is its Self. Thus Audulomi thinks. Up.
Compare texts such as 'He is to go into the forest, and is not to return from thence'; 'Having renounced the world he is not to return. And hence persons who have lapsed from their asrama are not qualified for meditation on Brahman. This view of his the Sutrakara strengthens by a reference to the opinion of Jaimini.
Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas.
And he went away saying, 'As soon as thou rememberest me when occasion comes, I shall appear unto thee. "And it was thus that Vyasa was born of Satyavati through Parasara. The boon-giving great one then taught Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana, the Vedas having the Mahabharata for their fifth. And the compilation of the Bharata was published by him through them separately.
'As in the case of other things; so Jaimini thinks, i.e. as Jaimini holds that in the case of substances, qualities, and so on, the scriptural declaration of results is of the nature of arthavada.
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