Author: Kei KATAOKA (Associate Professor, Indology, Kyushu University) Title: An Introduction to the Study of Mīmāṃsā (Mīmāṃsā Kenkyū Josetsu) Publisher: Kyushu University Press Language: Japanese Price: 9870yen (Tax included) ISBN: 978-4-7985-0037-9 Size B5, Hard Cover Date: 2011/1/5
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Table of Contents:
Preface 1 Introduction 1.1 Survey of research: Mīmāṃsā Theory of karman 1.2 Śabara's chronology 1.3 Previous studies on Śabara 1.4 Kumārila's chronology 1.5 Previous studies on Kumārila 1.6 The aim of the present study 2 Study of Intellectual History 2.1 Bādari's theory of karman 2.2 Jaimini's theory of karman 2.3 Dharma-abhivyakti-vāda 2.4 Śabara's theory of bhāvanā 2.5 Kumārila's theory of bhāvanā 2.6 Conclusion: Development of the notion of karman in the Mīmāṃsā tradition 3 Appendices 3.1 An analysis of the structure of Śābara's commentary ad 2.1.1-4 3.2 An analysis of the structure of Kumārila's subcommentary ad 2.1.1-4 3.3 Chronology of Mīmāṃsā authors
In the introduction, he gives a detailed survey of research concerning Mīmāṃsā in general and the Mīmāṃsā theory of action in particular. This is the first systematical attempt to review previous studies of Mīmāṃsā. He also discusses the chronology of Śabara and Kumārila in detail. The issues of the Vṛttikāra, Kumārila's relationship with Dharmakirti, and Kumārila’s lost work Bṛhaṭṭīkā are also examined thoroughly, together with a due attention to previous studies, e.g. by G. Jha, Kuppuswami Sastri, K.S. Ramaswami Sastri, Frauwallner, Taber, Steinkellner, Kellner and Krasser.
The main part of the book consists of tracing the history of the theory of action (karman) in the Mīmāṃsā tradition from Bādari to Kumārila. The theory of bhāvanā by Śabara and Kumārila has a long prehistory. The present author reconstructs the old theories by Bādari and Jaimini on the basis of a careful examination of the Jaimini-sūtra and Śabara’s commentary. He also tries to fill the historical gap (or missing link) between Jaimini and Śabara by putting together relevant fragments collected from sources inside and outside the Mīmāṃsā school and reconstructs the old theory which he calls the “dharma-abhivyakti-vāda.” This section is followed by a careful study of the bhāvanā theories by Śabara and Kumārila.
The appendices contain detailed analyses of the structure of the main sources, i.e. Śābarabhāṣya and Tantravārttika ad 2.1.1-4. The last appendix gives a tentative list of chronology of Mīmāṃsā authors.
While in the distinct individual results of his philological and interpretational work Frauwallner produced untainted presentations of the sources, it was when he ventured into the wide-ranging comprehensive historical summary of the cultural phenomenon of Indian philosophical thought and its development that he fell back on such meta-conceptions from his socio-political environment and his own convictions. (Preface to Erich Frauwallner's The Philosophy of Buddhism (Die Philosophie des Buddhismus), Translated by Gelong Lodrö Sangpo with the assistance of Jigme Sheldrön under the supervision of Professor Ernst Steinkellner. Delhi: Motilal Banarsidass Publishers, p. xvi.)