This might be due to the fact that I (we?) work with just a few texts predating Kumārila. The differences one notices in the available texts may just reflect different positions in earlier, not extant ones. These earlier ones might include explanations of shifts in order/meaning/connection of terms which I am eagerly and in vain looking for. The same applies to horizontal relationships to other schools of Indian thought (such as the interactions with Grammar, Ritual Studies and Dharmaśāstra, about which I am not fully aware).
Tuesday, January 5, 2010
Flexible Mīmāṃsā Philosophy
The closer I work on some Mīmāṃsā terms, the more I realise how loose they might be. I do not mean to say that they are not technically used, in fact they are. But the need for a formal and fix classification seems not to have arisen until after the X century. Before that point, they discuss names of prescriptions (vidhi), auxiliary acts (aṅga) and even means for knowing them (the very central term PRAMĀṆA) without caring for my need for ordered lists and co-occurrences.