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Advaita
or non-dualism is in agreement with Mimamsa up to a point. It
accepts Vedic karma as well as the six pramanas (perceptions or
sources of knowledge) defined by Kumarilabhatta. Sankara's
non-dualism, Ramanuja's qualified non-dualism, and Madhva's
dualism are all Vedantic doctrines and all three are not against
Vedic rituals. While non-dualism accepts all the six pramanas of
Mimamsa, qualified non-dualism accepts only three- pratyaksa,
anumana and the Vedas. I will explain these terms when I deal
with Nyaya.
The
three leading Vedantic teachers (Sankara, Ramanuja and Madhva),
do not completely reject Mimamsa, but the paths they have cut out
go beyond the mimamsic view: devotion in the case of
Visistadvaita and Dvaita and jnana in the case of Advaita.
Mimamsa
is called karmamarga since it teaches that karma is all. But
karma here does not have the same meaning as in Vedanta which
speaks of the three paths- karma, bhakti and jnana. In Vedanta
karma is not performed for the sake of karma and is not an end in
itself, but consecrated to Isvara without any expectation of
reward. This is also karmamarga or karmayoga. It is this view of
karma that the Lord expounds in the Gita. In the karmamarga of
mimamsakas there is no bhakti. But, all the same, the Vedic
rituals create well-being in the world, lead to a disciplined and
harmonious social life and bring inner purity to the performer.
Mimamsa holds karma to be a goal in itself; Vedanta regards it as
a means to a higher end.
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"Hindu Dharma" is a book
which contains English translation of certain invaluable and
engrossing speeches of Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji (at
various times during the years 1884 to 1994).
For a general background, please see here
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