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Related to Mimamsa: Uttara Mimamsa
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  • noun

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(from the Sanskrit word for 'reflection' or 'interpretation') one of six orthodox philosophical systems or viewpoints on ritual traditions rooted in the Vedas and the Brahmanas as opposed to Vedanta which relies mostly on the Upanishads

References in periodicals archive ?
For instance, the paper on communication theory not only consists of 'mainstream' Western communication theories, but also indigenous theories or theoretical insights including that of Mimamsa philosophy, Bharata Muni's Natyashastra, Bhartrihari's Vakyapadiya, and so on.
Mimamsa concentrates on the performance of Vedic rituals as dharma, as social and religious duty.
studied other Hindu theologies of scripture, such as Mimamsa or schools exegeting the Upanishads and later devotional scriptures, he might have taken into account scripture's content and its role in the lives of believers.
Clooney reads the Bible in the way that the Vedantins of the Mimamsa schools read the Vedas.
The Purva Mimamsa tells us that scriptural statement (sriti)
Moreover, in the system of Nyaya and Mimamsa, we split a word into prakrti & Pratyaya (verbal / nominal stem + suffix) and assign a meaning to each elements and both together give the "understanding" being logically / appropriately related by a relation.
The darsana that supplied the metaphysics and philosophy of action is known as Mimamsa.
Eastern philosophies which have grappled with the problem of Truth and Reality for millennia have evolved methods of inquiry like Nyaya, Mimamsa and Vedanta.
Clooney's subsequent overview of Vedanta has three important strengths: its insistence upon defining Vedanta as a theological, not a philosophical discourse; its emphasis upon the importance of textual reading as a means of liberation, and its argument that Vedanta is dependent not only upon Upanisadic texts, but also upon Purva Mimamsa, a ritual philosophy that provides the epistemological prerequisites for Vedantan discourse.
One of the early schools of yoga, the Mimamsa, asserted that the Sanskrit language is not merely a language but an emanation of being in sound.
He does help us tremendously, however, by discussing the matter in terms of presuppositions rather of schools (though the mimamsa specifically, being a text-oriented tradition, does get its share) or of individuals (though Abhinavagupta and Anandavardhana, the author of the Dhvanyaloka, who has become quite popular of late, are also used as points of departure for the arguments).
They are: (1) Mimamsa, which relies on the ritual practices in the Vedas as the way to salvation; (2) Vedanta, teachings based on the Upanishads; (3) Sankhya, a nontheistic school that instills principles relating to a strict dualism of soul and matter; (4) and (5)
examining the introduction and conclusion of a book) used by Jiva Gosvamin and Baladeva to make sense of scriptural texts is generally said to have come from Mimamsa, but this is not true; he shows it most likely comes from Madhva and it was used later in Sadananda's well-known Vedantasara (p.
The construction and development of the Sadharanikaran Model of Communication (SMC) and further research on it (Adhikary, 2003, 2007, 2008, 2009, 2010a, 2010b, 2010c, 2011a, 2011b, 2011c, 2012a, 2012b), and construction of a new communication model based on the Bhatta School of Mimamsa philosophy (Adhikary, 2012c) imply that Vedic Hinduism and classical Sanskrit texts can contribute to the communication discipline from various dimensions.
A tension is explicit here, as the Vedic Mimamsa tradition does not support the depiction of deities.