Indian Philosophy v2.c26.s3: Relation to Other Schools
Indian Philosophy v2.c26.s3
- Language
- English
Relation to Other Schools
v2.c26.s3.1
The exact relation of Bādarāyaṇa's Vedānta to Jaimini's Mīmāṃsa is interpreted in different ways by the different commentators.¹ Rāmānuja, after Vṛttikāra, holds that the two Mīmāṃsās belong to one work, while Śaṃkara is of a different opinion. It may be that the two originally formed parts of the same treatise.² The two Mīmāṃsās are pre-eminently orthodox systems, and were originally and primarily exegeses of Śruti or Veda or revelation. Bādarāyaṇa does not mention the Nyāya anywhere. The Yoga is linked with the Sāṃkhya, and the criticisms against the Sāṃkhya are said to hold good against the Yoga as well.³ The Sāṃkhya receives elaborate refutation,⁴ and is mentioned in many places.⁵ It is the one system which is treated with great respect, partly because some of its doctrines are acceptable to Bādarāyaṇa and partly because it is supported by sages like Manu and Vyāsa.⁶ The Vaiśeṣika doctrines are criticised,⁷ and we gather that, in Bādarāyaṇa's time, the Vaiśeṣika system was not in great repute. The several schools of Buddhism, the Lokāyata and the Bhāgavata doctrines are also discussed.⁸ The author of the Sūtra is considerably influenced by the theism of the Bhagavadgītā and the Bhāgavatas.
v2.c26.s3.2
¹ Bādarāyaṇa refers to Jaimini in several places: i. 2. 28; i. 2. 31; i. 3. 31; i. 4. 18; iii. 2. 40; iii. 4. 2; iii. 4. 18; iii. 4. 40; iv. 3. 12; iv. 4. 5; iv. 4. 11.
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² See R.B., i. 1. 1; Jacobi: J.A.O.S., 1910. Deussen has suggested an analogy in the sequence of the N.T. upon the old, when life under the law passes into life in spirit (D.S.V., p. 20).
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³ ii. 1. 3.
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⁴ i. 1. 5-11; i. 4. 1-13; ii. 1. 1-12; ii. 2. 1-10.
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⁵ i. 1. 18; i. 2. 19; i. 2. 22; i. 3. 3; i. 3. 11; i. 4. 28; ii. 1. 29; ii. 3. 51; iv. 2. 21.
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⁶ See S.B., i. 4. 28.
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⁷ ii. 2. 11-17.
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⁸ See ii. 2. 1-45; i. 4. 28; iii. 3. 53-54.
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IV
Cites (1)
- Brahmasūtra — Bādarāyaṇa, Sanskrit