कुमारिल भट्ट
हर प्रत्यक्ष या विश्वास तब तक सत्य माना जाता है जब तक कोई चीज़ उसे ग़लत सिद्ध न कर दे – इसीलिए वेद पर भरोसा किया जा सकता है।
पृष्ठभूमि
मीमांसा के प्रमुख दार्शनिक: हर ज्ञान तब तक स्वतः प्रमाण है जब तक उसका खंडन न हो; इसी से उन्होंने बौद्ध तार्किकों के विरुद्ध वेद के प्रामाण्य की रक्षा की।
मुख्य विचार
- स्वतः प्रामाण्य
- अपौरुषेय वेद
- बौद्ध अपोह की आलोचना
प्रभाव
जिनसे प्रभावित 1
जैमिनि
जिनसे प्रभावित
Kumarila’s Shlokavarttika comments in verse on Shabara’s commentary on Jaimini’s Mimamsa-sutra and defends its doctrine that the Veda is authorless and valid in itself. Kumarila, Slokavarttika; J. Taber, A Hindu Critique of Buddhist Epistemology (2005)
साक्ष्य: AI मसौदा
जैमिनि › लगभग 250–180 ईसा पूर्व
आलोचना
जिनके द्वारा आलोचित 3
धर्मकीर्ति
जिनके द्वारा आलोचित
Dharmakirti attacked the Mimamsa doctrine of an authorless, self-valid Veda that Kumarila defended; whether he answered Kumarila himself is debated. Dharmakīrti, Pramāṇavārttika I with Svavṛtti; V. Eltschinger, Penser l’autorité des Écritures, 2007
साक्ष्य: AI मसौदा
धर्मकीर्ति › लगभग 600–660
शान्तरक्षित
जिनके द्वारा आलोचित
Shantarakshita’s Tattvasamgraha argued against Kumarila at length, especially his denial that any person can be omniscient and his defence of the eternal Veda. Śāntarakṣita, Tattvasaṃgraha, with Kamalaśīla’s Pañjikā; SEP “Śāntarakṣita”
साक्ष्य: AI मसौदा
शान्तरक्षित › लगभग 725–788
उदयनाचार्य
जिनके द्वारा आलोचित
Udayana argued against Kumarila’s Mimamsa that the Veda needs an author, God, and that its validity derives from its source rather than being intrinsic (Nyayakusumanjali). Udayana, Nyāyakusumāñjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II, 1977
साक्ष्य: AI मसौदा
उदयनाचार्य › लगभग 950–1020
जिनकी आलोचना की 2
भर्तृहरि
जिनकी आलोचना की
Kumarila rejected Bhartrhari’s sphota, a partless word-whole beyond the sounds, holding that the sequence of phonemes itself conveys meaning (Shlokavarttika, Sphotavada). Kumārila, Ślokavārttika, Sphoṭavāda; H. Coward & K. K. Raja (eds.), Encyclopedia of Indian Philosophies V, 1990
साक्ष्य: AI मसौदा
भर्तृहरि › लगभग 450–510
दिङ्नाग
जिनकी आलोचना की
Kumarila rejected Dignaga’s apoha theory, word meaning as exclusion of others, and his account of perception (Shlokavarttika, Apohavada and Pratyaksha chapters). Kumārila, Ślokavārttika; J. Taber, A Hindu Critique of Buddhist Epistemology, 2005
साक्ष्य: AI मसौदा
दिङ्नाग › लगभग 480–540
कृतियाँ
- लगभग 640श्लोकवार्तिक
मीमांसा सूत्र पर पद्य-टीका जो बौद्धों के विरुद्ध ज्ञान की स्वतःप्रामाणिकता और वेद के प्रामाण्य का बचाव करती है।
मत
Kumarila is usually counted the most influential Mimamsa philosopher. Against the Buddhist logicians he argued that every cognition is valid by itself (svatah pramanya): we may trust it until it is defeated by a contrary cognition or by evidence of a defect in its source. The Veda, having no author, has no source of defects; its injunctions are therefore reliable. He defended direct realism against Buddhist idealism, attacked the apoha theory of meaning and Bhartrhari’s sphota, and denied that anyone, the Buddha included, could be omniscient or that a God composed the Veda. Advaita Vedanta largely adopted his epistemology; Dharmakirti and Shantarakshita were his great Buddhist opponents.
जीवन और संदर्भ
Kumarila Bhatta lived in the 7th century CE; little is reliably known about his life or homeland. Hagiographies tell that he studied secretly with Buddhist teachers in order to refute them and later, in penance, burned himself on a slow fire of rice husks, meeting the young Shankara as he died – a legend of doubtful historicity. Mandana Mishra is said to have been his pupil; whether Prabhakara was, is disputed.
अन्य प्रमुख कृतियाँ
- Verse Commentary (Shlokavarttika, 7th century CE)
- Commentary on the Rules (Tantravarttika, 7th century CE)
- Tuptika (7th century CE)
नवंबर 2026 तक · स्रोत · इस पृष्ठ को बेहतर बनाएँ · Agora कैसे बना है