Mimansa Darshan

Mimansa Darshan is one of the six visions of Hindus. Its promoters are Gemini.

The name of the idea of ​​the meaning of the meaning of the texts on the side-by-side is called Mimansa. This thought came from the former Arya tradition. But today, from the present 5000 years ago, the disciple of Samvaid's teacher, Krishna Dwapayan, formulated it. In the form of preceding form and principle, there is mention of Badarayan, Badri, Atreya, Ashmartha, Dakhhanan, Aitishayan, Kamukayan, Kardanajini and Labbukan Maharishi, which has been elaborated in the commentary and commentary of the sources, which have become the cosmopolitan .

The pre-eminence of this scripture is also called Uttamimansa of Vedanta. Purammimansa has the idea of ​​religion and the answer is of Brahma in the theory. Therefore, it is also called the Brahmmimansa of the religion of pre-Christian religion and the answer is of Brahma Mimansa. By the formula created by Jaminin Muni, Mimamsakay is called the Jamiunik Dharmmamansa.

German scholar Maxmuller says that "This philosophy can not come in the category, because it has been discussed only in the religion. In it there is no explanation of life, God, bond, salvation and their means."

Some Indian scholars favoring Maximular vote also hesitate to say this in philosophy, because in the case of justice, Vaisheshik, Sankhya, Yoga and Vedanta, in the epics as well as the proofs and theorems of the soul-anna, bond salvation etc. In the form of an explanation, it is not visible in the formula, philosophy, commentary and commentary.

The above-mentioned thinkers have expressed their views by studying the treatise with gross intellectualism. Yet it is clear that Mimansa Darshan is a collaborative cause of all philosophies. Jammin has noveled these topics in the form of seeds in his form "Satsapayogi Mensendrayaanana Wakya Bhiwat Diksham" (J.D. I. 1.1.4) In the Fourth Sutra, there are two words - Men and Wisdom. The word "soul" is expressed by the word man. This meaning is written by Kumaril Bhatt in "Bhattdipika". The word wisdom (pramitiya) has been expressed through the word of the word, the theorem and the meaning of the proof.

In the three sources, the practitioner has given detailed explanation of the direct, predictable words, economics and unavoidable proofs and detailed description of self-realization in the formulas. This has been analyzed in Shabar Bhashya, Shlok Vartik, Sansadipika, Bhatt Chintamani etc. In addition to the evidence of the evidence and theorems, bonds, salvation and their means.

Mimansa philosophy has been discussed in the Varanasi system of the main Pranan Dharma of India, Modernism, Ashwamedh etc. etc.

Often, the world's wise and disheartened men have been present everywhere, but the scholars and scholars of Dharmacharan are the only scholars in India. Among them, texts of Katyayan, Awalayana, Apestamb, Bodhayana, Gautam etc. are still available today. (Mahabha in the Upanishads for the scholars of rituals; Zodiac:, this adjective is obtained). The redemption and support of Indian rituals theory is found in this philosophy. Dr. K. Rajan has properly formulated it in the role of the second edition of "Bigthi". Although there is a mention of religion in the special feature of kanad muni - (1. 1, 11. 1. 2, 1. 1. 3) However, there has been no further consideration in this subject. Some scholars say - Religious texts Sea fossil ice flows, such as "

That is, as if a person goes to the Himalayas with a desire to go to sea, in the same way, Kanad Muni, who is interested in lecturing religion, has been discussing the substances. According to the theory of Answer (Vedant), after the act of emigration, there is the right to attain enlightenment, but according to pre-philosophy philosophy - Kuvannevah Karmanji Jeegiwivyachatam Samaam: and Shuddhi Nanyathethoti Na Karma Lipayate Nare ||

According to this Vedantra, the people of Munmukshu should also do karma. The Karambhbanda is automatically eliminated by doing Vedasitva ("Karamana Tijayeti Hysou.") Tasmanamukubhubi: The work is always the main manifestation of Indian philosophical philosophy, according to the daily routine of the work.

Nature of philosophy

Mimansa Darshan is of sixteen chapters, in which twelve chapters are ordered. Composed of science, chapters, pygonomics, and rituals. What has been left out in these twelve chapters has been described in the remaining four chapters, which is popularly known as 'Shankararkand'. The authority of the God has been discussed in it. Therefore, it is also called 'Deity Kand' or can be called Appendix of Dashash Chapters.

Bhaskar Rai Dikshit has written at the end of the explanation of the transit scandal that while reading the epic poem, the reading-reading was of Dvashashadhay in the Middle Ages.

As the quadrupada Gayatri remains, the Vidyavnagar class only tries to Gayatri, as it is, in the present tense the study of Dvashashadhyay Mimansa is a practice.

According to some scholars, it is difficult to decide the sentence without understanding, because the sentence is a proof in the present meaning or in other words, the conclusion which comes in the decision of this idea is called the theory of mimansa, but here the word ' Meaning philosophy.

The name of the idea of ​​the meaning of the contradictory vedantic system for theology is called Mimansa. And the well-received religious knowledge is the result of the theory. This is what Jammini has said in his Mimamsa Darshan - Dharma Curiosity. 1.1.1. Kumaril Bhatt describes this as - In the words of religious matters, Mimamsaya: Purpose

A thousand sentences of further sentences are described in judgments. So far, a brief discussion of six chapters has been done.

In the philosophy of wisdom, it is knowledge of freedom from judgment, or by considering the meaning of the meaning of the predictable combustion judgment. That is why theology is the purpose of Mimansa philosophy. In this philosophy, the initiation (initiation) from the thought of religious thought. "Practice" for grammar, "Authenticity" for special justice and "Syntax" for the theory is used in Sanskrit literature. This scripture itself discusses the discussion of religion. The main objective of the Indian public is devotion. Rituals can not be done without fruit and can not be satisfied without even instrument material. So in summary the instrument is also discussed.

It is necessary to know the signs, proofs and means of pre-ritual religion. In this scripture the instrument, limb and the rest, these three synonyms are. Such auspicious, Balaji and Angi are all synonyms. For example, if the ritual of the full moon is to be performed in the event of heaven, then it will be seen in the full moon and in the form of priyaz etc. The date is shown on the date of Yaga Amavasya and on the full moon day of full moon day.) It is the organ of the main organ and the organ is usable. In this case, knowledge of worship is also required for rituals and knowledge is also discussed in the episode of Agni-hohradi deeds, for which the word "nature" is used. But there is no text of the limbs in the sun sign. On the emergence of aspiration at that place, it is necessary to take the limbs, which are called in the full moon, which are termed as obsolete. (Even here the brief topic of answer hectic happened). Brief thoughts of other organs

Even after the decision in general, which action is the arrival of the organ in the karmas, its explanation is said to the specialty. Due to the separation of limbs, but due to differences in nature, the text is replaced by replacing it with the title. For example, "Agneay Twa Sushsha Nirvapamima". In this Shritvakaya, in the place of fire, "Sunyaya Tvajushthan Nirvapammi" by reading the sun pillar of "Suryoisehti" read this Shruti. Such sentences are called "Ooh" It is not possible to understand the knowledge of these things without understanding where and how to use which part of the ritual can be fruitful. On the site where the organs are not read, the organ should be brought from the other site, but those who can do the deformity yag can only be taken in nature. There is no pretext of other organs that can not be favored in distortion. And they do not even have a ritual. Such promises are called "obstacles" What is the limb and what is not, its decision is subject to the "Ooh" barrier. And there is only one permanent farmer. But there are many other places. Some organs are also performed after the head and some after the head. For example, please visit and follow the instructions. At the same time, those organs have been said to use one or more times -

Once the name is used, there is a system called "frequency" or "noise". Somewhere elsewhere there is a ritual with the mechanism of the organs and somewhere elsewhere. Therefore, the idea of ​​mechanism and work is also necessary.

Rituals are performed for any particular person and also do its organs. Those parts that are required for use when expecting other organs are called episodes. It contains the main string, which is called context. For example, the Purushottam animal Purodashad can make a dignified person full of the above mentioned topics, which is explained by Jamini in "Mimansa Darshan". Instruction in religion

(1) In the first half of this philosophy, the Dharmashtras have been depicted and the method, the meaning of the meaning of the meaning, the memorandum, the etiquette, the nomination, the decisive syllable, and the ability to represent is made.

(2) In the second chapter, vowels, exercises, numbers, nouns, attributes and periods are the evidence of these six acts of separation.

(3) Shruti, gender, sentence, episode, place and place in Tritithadhyaya are these six permissors (limbs) evidence.

(4) In Chaturthyaya, there are six convincing proofs in Shruti meaning, text, place, main and trend

(5) In the fifth month, there are seven kinds of mandates in the country, direct visas, nomades, hypothetical verdicts, tribal, and landlords. The two distinctions of the end are not described in the seventh chapter. They are denoted in the sense of power and placement.

(6) In the twenty-fifth chapter, there is a representation of three types of "Ooh" from the distinction of the mantra, the samhoha and sankararoha.

(7) There is a representation of three kinds of obstruction in the meanings of Ketmadhyay, between the meaning of the meaning of the Adalampa, Acceptance and Prohibition.

(8) Ekadashadhaya has a representation of mechanism and sound.

(9) There is a representation of "context" in Dwashashadhay.

Thus, one subject has been rendered in the Dashmadhyapatic Mimamsa philosophy which is also called "Dashashachshani". The symptom here is the word chapters. It has been divided in two ways, which is called preaching and decree. In the first (pre-Hex) chapters, there is an explanation of the preaching. In the six chapters of the second (northern hex), there is an explanation of the decree. The above-mentioned objection is the thought-based science. According to the scripture Pirthasarathi Mishra, the idea of ​​preaching begins with the end of the idea.

There is Dashash Chapters in Mimansa Darshan available in the present tense. Each chapter has four feet, but there are eight eight steps in the third, sixth and tenth chapters, also called the "shabra" chapter. In this way, the entire book has sixty feet.

There is a dispute between the formula of this philosophy. In someone's opinion, two thousand six hundred fifty-two (2652), someone has two thousand seven hundred forty two (2742) threads. The aforementioned description of "Ascit" is rendered in Book 4, "Karmmimansa" in page 4. In the "judicial" published from the Anand Ashram Poona, two thousand seven hundred forty five (2745) sources are rendered.

Similarly, in the opinion of some persons, the tribunal number is nine hundred seven (907). There are nine hundred fifteen (915) sources from the opinion of some. But according to Shankar Bhatt, the creator of "Mimansarasar Collection", there are four hundred seventy (470) formulas in five hundred thirty (530) answer papers in "predecessor". Thus the entire Tribunal is divided into one thousand number. Natwangesh-Wagram-Gurvard.Rrishna Bhattashankar. Sadhshalok Shastavayana with the principles of Vaastra.

According to the above stanza, the number of tribunals is one hundred and two hundred fifty (1250). Laws of Tribunals and Sources

A tribunal is formed from many sources, in which there is a main thread and other properties are the formulas. The principal formula renders the former side and other formulas rendered the theory. The North-East side has been rendered by two sources somewhere. The theory has been rendered by the formula by elevating the preceding side of the form without any formula in such a place. Somewhere in theory the project has rendered the pre-party tax theory. There are certain tribunals in a foot. For example, there are eight tribunals in the first step.

There are six substances in the authorization - the subject, the senses, the theoretical, theoretical purpose and the association. There are three types of association - classical association, chapter association and foot companion.

First formula - The name of the first tribunal is the curiosity authority. Ideology is the subject. Ideology is to begin or not, it is sensitivity. It's not the first to start, it's a pre-party. The theory is that ideology should begin. The origin of this subject is the method of studying in Kalamil Bhatt's study method and "Prabhakar" (Guru) Dut. In the East, study is invisible purpose and the principle of understanding is the intention of thinking.

Because of the science of thought of religion, its explanation in this theology is consistent. In this (first) tribunal, the study is a reflection, it has been proved. Therefore, the basic study method of thought scriptures is. The means of economics (thought) is implied by the study method. That is why the idea of ​​scripting is valid.

Second Sutra - The second tribunal has the trait and evidence of religion, whose duties seem to be duly executed. He is the means of credit. Here the meaning of both metaphors and metaphysical meanings is derived from the word credit. There is a scientifically proven proof of perpetual religion. The one who is provoked by the prohibition is the instrument of disaster, it is called aharmah.

The third formula - the rule sentence is the only proof in the third tribunal. Here the promise is made only. They are of two types - "Chodanaiva symptoms, Yadya, Chodna symptom loss," meaning there is no proof from the authentic religion, but the law is considered as a proof in religion.

Fourth thread - In this form there is a fourth tribunal to support the first pledge. The symptom of public proven direct evidence in this Tribunal - "Indriyasarthasanikshjananyan Gyan Prakyam" That is, the present takes the present nineteenth only and the religion is present, and therefore there can not be evidence in the direct religion, because religion is the future. From these words, the mediator has not considered the direct biological evidence of heat and economics.

The fifth pledge has been endorsed in Pancham Sutra - Pancham Sutra of Pancham Sutra by supporting the first curiosity of the fourth tribunal in the fourth formula. This tribunal is the only documentary proof, this pledge has been endorsed. The authenticity of the evidence in this context is automatically generated and automatically assumed. That is, the authenticity is generated from the knowledgeable content and the authenticity of the same material is also taken.

There are two types of sentences - temporal and Vedic Due to being the paurusha (maleized) of the temporal sentence, managulal is confused with confusion, contempt, viprilambha (vipalipasas), karanapatav etc., and thus parasurya is not evidence.

Mantra Brahmacharya Shabdarashi is Ved Apoorushya (Manavani). Hence, due to lack of illusion due to dishonesty, there is evidence in the religion of law only. To support this second pledge, the symptom of symptom and semantically related relation is constant. Badarayan has also not accepted the authenticity in more than one. Relationship of male to Vedas

In the substance-rendering, there is a three-way connection between the substance of the substance, the text in the sentence-rendering and by the composition (of the person). Considering the meaning of the word and the meaning of the verse-reader-relationship, male-penetration has been denied in the Vedas. That is, the Vedas are prone to men- the reason for saying this is that we have never heard sentences, read or go without a person. However, the word (sentence or sentence) in the opinion of the Mimamsak and its implied meaning is perpetuated. So, 'this verse tells this meaning' - even if we do not know this thing, the post does tell its prediction. That is, in spite of having no power, there is only the power of rendering in the post. And for the separation of male relationships by the phrase relationship, there is a trend of accretion. In the Tribunal, there is power in the substance of the term, so there is power in the sentences of the sentence, those who do not require the rendering, because the substances present from the post are passed by the desire, ability and attachment, Renders. Vyayaan Vyakhya is interpreted by sentence syntax. According to this opinion, the correlation between substances in the vocabulary implies the limitations of the syndrome. This is the opinion of judges, which proves different power in the sentence's sentence, but Kumaral Bhatt has supported the assertion. Prabhakar has endorsed unquestioning. In this way, male sexuality was abrogated in the second form. The third type is by scripture.

The sentence is related to a man in two types, one is done through karma-karma-karma-bhav-relation and the second used-discourse-emotional relationship. The general discourse and composition is extraordinary. Extraordinary adjective is. Therefore, the Ved is Parushya.

According to some scholars, due to the instructions of men, country, river, tree etc in the Vedas, the Vedas are called Manavraneet or Parurushya, but according to Mimamsa Darshan the discourse has also been considered extraordinary. For example, "legacy" or "hard brahmin" is the legend that "hardships" Maharishi studied in full with many branch chapters. For the second reason that the name of men, river etc. is mentioned in the Vedas, this also proves the Ved Parurushya, but this idea is not clever-intellect-based; Because the name of the worldly objects first came from Vedas, the tradition of people-name has come in the same sense. That is, the Vedas do not believe in history as perpetuity, but renders the continuity of history, its detailed explanation is apparent in "Shabdabhaishi" of Mimansa. Dates always appear in the Brahmarshigun Samadhi, and therefore the subject or sentence or the word, or the word or word, is not included in the Vedas, therefore, the essence of pre-eminence in the Vedas is not included. "The temporal compositions are Purusha due to men's special dedication, such as Mahabharata, Ramayana etc.

According to Kumaram Bhatt, the study tradition is unbearable. Therefore Vedas are also incomparable. Such a tribunal principle can not be a male relationship through the creation of the Vedic texts, hence the law is proof in the same religion. Salvation and its means

There is no fundamental formula for explanation of self-element in Mimamsa-Darshan. Although in the commentary of this formula, "An avatnam: bhar bharvat" of the postmortem (Vedanta), Shankaracharya has written that "Pre-tantra" (pre-eminence) is not an autobiographical formula, by saying this verse, it has discussed self form. It is written by quoting the practitioner of the opinion: "Spirituality is as soul-destroying and physical speech:". It means that the pre-eminence also has been created only after accepting the supra-soul like Uttarmimans, but the preceding mother has been practiced only by surrendering to the self-realm of the body, because under the principle of "mischief" and "evil spirit" lies. And from here also there is the accomplishment of rebirth etc. "Chodana Resumption:" "Satsapayogi Male Sainiyyayamam" has been rendered with both of these sources. And the sacrament of Vipana etc. Samskaras (fruitful) is the sacrament (sub-requisite). In Purushartha, the soul receives the fruits from the word "Bone Yajna" and "Yog".

Shabar Swamy has proved self-esteem through logic and siddhis by refuting the opinion of an animist, regardless of the formula "Yankhya Yudh Sentin", without any special formula, which also leads to the achievement of Ved Pramanik.

In the postmortem, the soul is considered the same; But in the "Sankhya Yoga", justice, Vaisheshik and pre-eminence the soul has been considered as many, which is related to the body, senses and mind through karma. Therefore, body, sense and subject have been called bonds. The aforesaid triad enters the soul in bondage, through which the soul attains the blissful Khadi duality. Due to virtuous wisdom, he always enjoys life due to pratishbha karmas. There is no reason (kamya and forbidden karma) related to the body, which is more than body consciousness, which is worshiped by the Brahma intellect, its body is in the form of self after its destruction of the present body. According to the postmortem, the body, the senses and the essence are called bond, which is the cause of ignorance; His retirement is salvation. For example -

" निवृतिरात्मा मोहस्य ज्ञातत्वेनोपलक्षित:

The preamble also accepts that the relationship of body, senses and subjects is bound only, and its mergence is moksha, whose means, knowledge (worship) and karmic aggregate. Enlightenment is of two types. In addition to the body, self-knowledge is part of the season, which is free of cost. In the number of thousands of Vedic and temporal sentences, the predecessor of judicial judgments has only been rendered. Therefore, the first place in the Indian philosophy is the predictive preemptive philosophy. [/ P] Opinion poll

Uttamimansa (Vedanta) considers destruction of creation (salvation) by creation with ignorance and enlightenment. Justice, Vishishakshika philosophy is called Mahapralea from Dikanukadhi sequence to Mahaprakal and Mahabalaya from Mahatmya to Atom. That is, the entire sense of the work is generated from the sequence of germination and destruction from the gross to the atom. In punch mahants, the atoms of the earth, water, fire and air are continual. The sky itself is constant, but according to pre-eminence, there are two types of creation and three types of delusions, in which two things have been said by the literary and clandestine words. Three Holocausts have been called from the term Holocaust, the Mahaprala and the section of the Holocaust. Among them, the cluster is considered as similar to the creation of the universe and the continent. For example a particular earthquake of a particular place is destroyed, and somewhere the new thing is created. Navagadhikas are created from the atoms in the mausoleum to the Panchamahata by the bacteria, which is mentioned in the tenth division of the Rig Veda - Sun and moon

In the Matsyapuranad also, the details of the condition of the substances under the section of the cataclysmic are received, but the former Metamnagar does not accept the mausoleum and the Maha Pralaya. Accordingly, no evidence is available in the destruction of all substances. As the trader has said - However, the evidence is not: not perfect. Tasamadavadivadra Sangu Pralnapnta

Mimansa Darshan section only believes in creation and division of Holocaust. Prejudice

The God-seeker's tips of justice, specialty and Vedanta are very similar in the six Indian philosophies. For example, "Yato or Imani Bhutani Jayanti", "Devavapri Jaiyan Dev Ek:" "Vishwasidra Kathrta Bhuvanshi Gopta" by these authors and "Janmadhyayya Yat:" is the accomplishment of God through this Vedanta formula. Similarly, God has been accomplished in the form of judicial interpretation of the "horoscope of the horoscope of the horoscope", but the Vedantas have proved the proof of proof to God by their claimants as their co-operative cause. And the judges have considered the Sahitya as a cooperative cause by proving God by estimating it. There are two opinions in Sankhya philosophy - Seeshwar and atheshwar. Seeshwar believes in numerical God, but he treats men with special words. The atheist numismatism denies God, "But the science monk has accepted God by mentioning this verse" equally "in this book:" God's Apostle: "

Mimansa Darshan does not even condemn God's support in the same way as the judges, and similarly to the Nishkhaar Samskhis, but in the treatise "Relation Pariwar", Kumaril Bhatt has resolved God of the subject of semantics. The intent is that the subject of relation is not God. By acknowledging the above-mentioned commitments, the popular belief is that Mimamsik is atheist. Kumaral Bhatt, Nandishwar etc. have decided to resolve the inferior god and have accepted the Vedas to God.

In fact, it is only by accepting God-proven Spirit or God from Mimansa Vedas. Whether Mimansa Darshan considers Vedas as an autobiographical proof. It is also known as Mimamsa's pre-eminence and Vedintakay Uttamimansa. Apart from this, the theory of theology is valid and the principle of the Vedanta is valid, it is clear. Thought about god relationship

The Vedas, the Yagadas are the works of Goddess Durga and the deities are brave with these two. Medicines are mediocrity and the God Shankike is supplementary. That is, the law sentence which the deity says is called deity. Here, the subject has been accepted in the fourth part of the Teethamadhyaya and the Shabar Bhashya in the three texts. Meaning God, the word specific meaning is god and word god. The last part of these three is the same principle, because the meaning of remembrance is done by the word. Therefore, the word itself is considered to be the only god due to the presence of the word. For example, in the words "Indraya Swaha, Takshakya Swaha", Indra and Takshakya are the fourth deities in the word. The person who accepts the deity to the meaning can not even ignore the word. Therefore, due to the word being the main in all three parties, the Mimams have accepted the word as God. There is a rule here - the word Divine in the sentence sentence should be pronounced in an appeal, sacrifice and sutta sentence, and not its synonyms. For example, "firefighting" should not be used in the synonym of "Javaidadas" in the word "Javaidadas". It is known from the above mentioned things that the word "God Himself" is the principle of philosophy.

The idea of ​​embarrassment of God, the five thoughts of goddesses etc. God are considered in this philosophy. Vighono Havishan Bhoge Aishwarya Chanhitya Fruitfulness Theories of Panchagya Vigrahadikam

That is, Vigilance, Hishish, Bhog, Aishwarya, happiness and fruitfulness (fruitfulness) are called these five Viagraas. On the basis of the said verse, the Vedas have considered the divisiveness of the Gods five forms. The meaning is that humans, like the others, do the same, step etc. also belong to the Gods, they accept Havish, feed themselves and happily give the fruits to the host. Hence the deity is the Vigrahadam. The above thoughts have been proved by the Yaski Maharishi, "Nirukta" of the "Athakar Chintanam" sentence with manuscript.

According to Mimamsa Darshan, "God of the Godhead" is supported, but Shabar Swam has denied Deity Vigilance in his sixth Deity speech. Usually, all scholars of Parthasarathi, Khandadeva etc. have adopted this path, but in their commentary, Kumaral Bhatt has not considered the deity as the head, it is considered as part of the body, and has acknowledged karma itself and has said that karma is the result gives. The owner does not ask for any fruit from the slave.

(1) Karma Fertilisma and (2) the mythological god, supported by the two dimensionalists, believed to be supported by goddess Vighadhi, supported by the two principles. The deity of the divine deity of the poet Shabar should be known by adolescence. Therefore, pre-emission accepts the "word goddess". His knowledge, the meditation, the quatish devotion and the mantra are from these three. The only difference between these is that the magnitude of God is the source of the power by the frequency of power. Chaturti devotion shows signs and mantra's inspiration.

Meenamasadshana has considered the deity's action as a symbol of her karmic attitude. In fact, the deity of science is rootless. There is a vacuum and the science of medicine is Vedapang. Therefore, it is necessary to consider free and important deities in the context of Vedic devotional thinking. Memento vote on the subject

The realization (knowledge) that happens through the sentences is called verbal understanding or speech. The sentence itself is also known -

(1) Subtitle: Syntax, (2) Tantantchoyakyam, (3) Suitangantiko Syntax. There are three sides in which they should be actionable. According to immortal - "Tid.Usubant chi sentences or verbs".

The action taken by subtant and tangent sentences is sequestered. Three votes of Kumaram Bhatt, Prabhakar and Murari in the pre-eminence are well known, but in the last, "Trihedra Niyan Nayan" is also known as a false treatise by this name. In the Mimanak, two departures are known by the name of anarchism and unexceptionism. Among them, the first is Kumaril Bhatt and the second Prabhakar. Bhatt has accepted the spirit mainly in the sense of doubt. Prabhakar has accepted the task as the chief. The meaning of the word 'uninterrupted' is that the substances that are derived from the words, knowledge aspiration, abilities and attachment co-ordinate, through the syllable (verse understanding).

In the substance of posts, there is power in the substance and the terms of knowledge and understanding are understood. Posts contain the presence of matter. In the same way, it is said in the theory, for example, Jyotishovamen Paradise Kamo Jajet "Here in" Jajat "there are two parts -" Yaj "means metal and" suffix "suffixes the financial sense of suffixation, the three aspirations of that feeling There is a desire for simple ambition and "mediocrity." If there is a direct ambition (from the heaven's authority), there is a direct translation of heaven. And Dhathwarth is Karntven Agreement occurs. Itikartwytatven Agreement (the Bawarthadikarn justice). Upon Chron Kartwytakancsha (Dikshiniyadi). Wakyarthadikarn stated - Bhavnayv is the phrase: the universal statement. Many properties

Used to understand the meaning of specific meaning the sentence is used in folk. There is a separate knowledge of substances from posting. This is vain, but the material which is called is not meant to the listener, and for which the sentence is used, the listener's work does not happen, in such a place there is a sense of sentence. Hence the diagnosis is considered for the prevention of inadmissibility. All the philosophers have accepted the seeds of the symptom to the cure. Two types of posts have been interpreted as meanings, first meaning and second greatness. The first non-substance interprets the subject matter and renders the subject matter of greatness. In connotation, sentence sentences are characteristic of sentence. Kumaril Bhatt has rendered the following verses - Although apparently the raw material Nevertheless, nitismine fertility is ineffective .. Tantric motions of Nantariagakam Peke Javalev Straitsin Substance-Use

With this verse, Bhatt Padaka is directed towards anthology. Some scholars have said that "anaerobic" substances are assumed by the terms. Their extinction is targeted only. Therefore, "unquestionable" is the name of Kumaril Bhatt, but the interpretation of Bhatt's opinion as an unquestionary denial, which deny it is not appropriate, because the above mentioned article in his texts is not discussed anywhere. Prabhakar Vote: Unconditionalism

The meaning of the unimaginative word is: - The word inspires me (Ignorance and substance abuse). Therefore, the power of both the substance and the sentence becomes realized only by the power of the word. There is no need to consider additional strength from the post power. The elderly man uses the word to bring some object. The child near him understands the meaning of the word by hearing that word and seeing the other man carrying and carrying it. The reason of this trend is the causality factor. In verse, verb is also considered to be an act, so in the Vedas the Yagadi verb is considered to be the first act. The Yagadis is transient and the heaven is time consuming after time. Therefore, the above mentioned words of "one word" have to be accepted in two ways: one in Shakti (Abhida) and one in the other (Vishwakkam Parikshavyavahar alias Pratapapatti :) Veda is considered an object known as "Apoorva, There is a special power in the supernatural work as it is prevalent in scholars - Unnatural: Semantics:

There is a symptom of action in the action of the people. In Veda there are only sentences (padyayeva syntax) and the substance is verbal (verb: substance :). In this opinion there are all the alternatives, conclusions and conjunctions. That is, it is an excuse for an inferior interpretation. Prabhakar has acknowledged the acceptance of the customer, and it also proves to be unimpressionism. In this opinion - "Yajet Paradise:" This sentence explains the meaning of unquestioning.

In this philosophy, the yag is the only law for heaven. This is the meaning from heaven - which does not suffer from grief and does not have the possibility of suffering and there is no possibility in it and the desire to fulfill it is called Paradise. It is a statement of the means of heaven to be seen in the context of "Dates of the earth with the angels in heaven." The yag is considered transient, because the name of renunciation of the substance for the purpose of any deity is yag. "Indra Idi Na Na Mam" is the sacrifice of Manas trade with this sentence. That business is destroyed in that moment. The topic of extraordinary love is called Paradise. He gets in time or in the past. It is the law of philosophy, the reason should remain in the inexplicable past momentum of eonesty and transient yag postnatal is not possible in the unexplained pre-observation of future paradise. Hence, the basis of yag, the means of heaven, or the reversal of the yag and the rest of the fruit from the basis of the above Shruti, all these things are proved, which are called very, uncommon, or merit. Its detailed explanation by Kumaril Bhatt has been strategically planned for unauthorization. In the former man of yaganthan, there is no ability to consume heaven. Even before the ritual yag, there is no ability to give heavenful results and by solving the disqualification of man and disqualification of the work, the scriptural potential is now considered uncommon. As of Empowerment: Pragnavyari Karma: Manasi V. Qualifying Scripture as before. "

It is called beforehand or familial. Where there is only one head, the indigestion which is produced by the main yag is called posterior. The phenomenon that is produced by the organs is called anagpurava. Both the forearm and the beginning of the year produce both of them in the past. He gets the fruit of heaven. Some yagas have results from many princes. For example - there are three yagas in the den and three yag in Purnama also. Here a community emerges from the three predecessors originating from the three princes. Both of them are predominant before the community. It is believed that in the first example mentioned above, three are uncommon (pre-natal, pre-conceived and prenatal). In the second example, pre-natal, antecedent, pre-communal, and prevalent, are considered four uncommon. This is the only source of mediators. In this Bhat Mimansak Shabar Bhashya 2 1. 2 "Yagen Apoorva Kyaatva Paradise Bhavyaayet" according to the word and with the utterance of Shrutharthapatti do the accomplishment of the unimaginable. And he considers Lingaddy's main attribute in verse and vocabulary. The contradictions that have been made by all the philosophers have been denied only by the readiness and p . Honesty thoughts

Four counts have been considered for substance analysis in philosophy -

(1) प्रमाण (2) प्रमेय (3) प्रमिति (4) प्रमाता।

The proof - it is called by which there is a definitive knowledge of the subject and the subject is determined.

Theorem - which is known by proof, is called the theorem (object-subject).

Primitive - Any topic that has the definitive knowledge of the subject, is known as a proprietary.

Due to certification - who knows the theorem of knowledge - it is called the standard.

Here various Indian philosophers have dual-idea about knowledge -

The authenticity of knowledge is self-sufficient or the layer: is valid. There are Mimansak, Vedanti and Buddhist in the self. Layer: Justice, Vishheshik, Yoga, Jain and Charvak come in the class. Here, the word authenticity should be considered as authentic by the authentic word, not authenticity of the authenticity, Chadanalanodharma: In the formula - "Nanu Aththathamartha Pryantya Bewayat Chodna" etc., the meaning is expressed only by the commentary. "Tacha unrestricted, meaningless religion special: Tasya Gyanyanen,". The explanation of the fourteen Sutra formulas is "unrealism" meaning "the meaning of the superstition", which is defined by knowledge. Therefore, authenticity is said to be knowledgeable. That layer: generated and layer: is assumed. This is the theory of judges. That is, the material from which the knowledge arises, does not arise from authenticity and is produced from other materials and from which knowledge is acquired, rather than being authentic, other qualities are assumed with knowledge. This came from the fact that the authenticity is generated from the material different from the knowledgeable content and the knowledge is authenticated by the content different from the consumer content. In this opinion, both layers of authentic and inadmissible are: This is a routine explanation.

In the aforementioned opinion, the Mimansak people say untowardness (Unstableness is called in which the imagination is not resting), which can never prove enlightenment reality. That is, the folklore will disappear. Therefore, the knowledgeable authenticity is automatically generated and automatically assumed. The intent is that the material from which the knowledge arises, the authenticity also comes from the same material; And the authenticity of the material from which the knowledge is taken is also assumed. This is the authenticity of the authentic Autobiography of Autobiography, of which Kumar Bhatt has supported in his treatise Bhatt Vartik with many tips - Automatically certify certification limit Neither Swatosati Shakti: Kertmanyen Paarate .. Regardless of the reality, The sub-section of the subcontractor is inexplicable .. "- Shawn 0

Knowledge here is permissible in Bhattmat. Something very generates about knowledge, from which "know-how": this is the experience. From this, a religion called Knowtata is produced in the matter of reduction, which is said by words such as Praktamam, Bhasanan, Prakash: etc. This came from knowing that knowledge is derived from gender estimation. This also leads to authenticity. Pabhakar (Guru) in Knowledge is the light itself. Hence knowledge is also the eclipse of knowledgeable knowledge. Therefore, it is similar to the self-determination of both, which is interpreted in detail "Shlok Virtik", "Case Punch", "Justice Ratnala". Method

The meaning of an inexhaustible (unknown) meaning from the direct estimation is called the law. That is, the name of the unidentified unverified proponent of the sentence is "law". In relation to the meaning, there are two sides of the Mimansak - one considers the intention to be ideal. In this, all the friends come in. The second considers the work to be perfect. This is Prabhakar's theory. This type of product is produced on this side -

In the public, the originator of the teacher, Acharya or Raja, uses the word "Gamnamay" etc. to motivate his disciple or servant. The disciple or the servant recites the meaning of the sentence and explains its meaning. Afterwards "Guanyan" (bringing cow) is in the work. Therefore, the motive of the originator is that it is called fiddh in the people. It is the action of a man who lives in the male. Hence it is also called Manasipipri. Vedic Lingaya can not be termed as Purusha Pratyushya due to Vedas. Hence the term Lingdi (gender lung etc.) is used in place of man. His business special is only fine. Due to being sincerity, it is also called a gentle feeling. It has been characterized in this way as "Manproductive Custom: Promoter Lingadintoo Trade Special: Shabdi Sense". This is called inspiration, inspiration etc. in the scriptures. There are two types of tendencies in the people - the first person is inclined (by understanding the favored instrument). The person is motivated by the second person, or the person, who is called "inspiration". Where there is a tendency after inspiration, enforcement knowledge is considered to be the originator, which is considered by Mandan Mishra, Parthasarathi Prabhavati scholars as "good wishes". Justice Sudhakar considered it a supernatural religion special. Prabhakar Mishra is considered to be the cause of causality towards the trend, which results in the loss of optimum resources. Therefore, "Sawing Signs of Religion:" Sutra has written - "Acharya Chodit" Karumi "Explaining this commentary, Shaliknath has said - Chodit: Promoted:, Workbench: In the meanwhile, without causality, the Communist" (Tadabhuta, P.P.) and so on. According to Prabhakar Vichar - "Work is futuristic:, in addition to the work of Tchaikaratthamatma, Apoorva vachya Vyyyyyam Tadeva Vidyartha Iti" Difference of law

The four types of law have been rendered in Mimansa Darshan, motivated for Ved Vyakhartha decision -

(1) Output method: From the sentence, the dedication of the form of action is firstly known as Originology. For example, "Agnihotra Juhoti" means getting the favored from a home called Agnihotra by this sentence.

(2) Appropriate method: The terminology which is known in relation to the part of the principal is called appropriation. For example, "Dudu Juhoti" by this sentence means the meaning of havan is curved. There is a tool in it and the home is perfect. Here the appropriation method should be understood in relation to the term of appropriation. That relationship ends in the means-means-sense, anganghi bhav or residual spirit.

(3) Usage: The person who understands the order in the ritual of head and organs is called experiment. For instance, heaven is received from the main eye of Lord Vishnu Masa from Yoga. The same motivation has been characterized by "Angangan Sevrodhodkar method; experiment:"

(4) Right to practice: The way in which an employer is considered to be the employer of the causative part, it is called jurisprudence. For example, "Elysium Paradise work:" The person who is here is the only person who is the lord of heaven.

In the same way, there are three types of methods famous by the method of law, rule method, and the method of calculation -

Two types of methods have been described above, they must understand that in the phenomenon the origin, appropriation and authority of the phenomenon are under four. The rules and the method of calculation are under the method of appropriation. Special knowledge of this topic is visible in Bhatt Chintamani. Also see them

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