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The Vedas, which are believed to be told by the God Himself, contain two parts. The first part of the Vedas mainly deals with several sacred actions which are believed the instruments of attaining heaven. This 笔奴谤惫补尘墨尘腻峁僺补 School of philosophy originated with the intention to prove the authenticity of the first part of the Vedas. Jaimini was the founder of this school of thought. The interesting aspect to be noticed regarding this school is that it believes only in that part of the Vedas which speak of Kriyas or Actions. The other part of the Vedas is named 鲍迟迟补谤补尘墨尘腻峁僺补 since it holds thoughts of purely Ved膩ntic doctrines which are not acceptable to the 笔奴谤惫补 school. According to this school, only the ritualistic part of the Vedas is effective since everybody is interested in some kind of good result for their deeds. The principles of 笔奴谤惫补尘墨尘腻峁僺补kas highly possess a resemblance with modern thoughts. Though they believe the Vedic deeds being capable of producing results, they do not believe in specific laws. The very deed of performing sacrifice can lead the person to heaven. They do not believe in 补诲峁涐梗峁璦, a culture which most of the Orthodox schools like 狈测腻测补 believe to be existing. 鲍诲补测补苍腻肠腻谤测补, in his 狈测腻测补kusum膩帽jali, refutes this argument of 惭墨尘腻峁僺补办补蝉 by saying that an action which ends with its performance cannot directly lead a person to heaven which is to be attained after years. So he says that there should definitely be some culture as 补诲峁涐梗峁璦 in his 膧迟尘补苍 or soul and that can only lead a person to heaven after his death.

Among the theistic way of thoughts, the 笔奴谤惫补尘墨尘腻峁僺补kas hold a different view in many aspects. According to them, Manas is Vibhu, all pervading. According to the 狈补颈测腻测颈办补蝉, manas are in the form of an atom. They believe that while sleeping the manas enters into a group of 苍腻诲颈别蝉 called 厂耻峁�u尘苍补. 狈补颈测腻测颈办补蝉 ask if manas are Vibhu or all pervading its contact with the sensual organs will never cease. So they can have no sleep or awakening.

These 笔奴谤惫补尘墨尘腻峁僺补kas do not believe in God^[1]. Everybody enjoys the result of his own deeds. Later this school has undergone a division under the authorship of two great scholars namely Pr膩bhakaraguru and 碍耻尘腻谤颈濒补bha峁�峁璦. Though these two teachers believed in the original principles of Jaimini, they gave birth to their own schools since they had different views on certain issues. For instance, they hold different opinions in the way of achieving verbal knowledge or 艣腻产诲补产辞诲丑补. Almost all Indian philosophers are seen most of their time utilized to find out the different aspects of verbal cognition. 惭墨尘腻峁僺补办补蝉 who come under the teacher, 碍耻尘腻谤颈濒补 叠丑补峁�峁�补 are called 叠丑腻峁�峁�补 惭墨尘腻峁僺补办补蝉. They believe that when a sentence is uttered, a listener gets the knowledge of the meaning of each word in that sentence. When the whole sentence is uttered, he gets the verbal cognition by understanding the relationship between the meanings of each word. This way of attaining verbal cognition is called 础产丑颈丑颈迟腻苍惫补测补惫腻诲补^[2] . Among the other systems, 狈补颈测腻测颈办补蝉 are also seen holding the same view. The other school of 惭墨尘腻峁僺补办补蝉 which developed under the headship of

笔谤补产丑腻办补谤补guru was called 笔谤补产丑腻办补谤补 school of thought. They hold a different view in the matter of attaining verbal cognition from a sentence. According to them, no single word like 驳丑补峁璦 (pot) , 辫补峁璦 (cloth) can produce a meaning unless it is uttered along with the verb. So 鈥�驳丑补峁璦m 辫补艣测补鈥� (see the pot), 鈥�驳丑补峁璦m膩naya (please bring the pot) etc, alone, can produce a meaning in the listener. Since the word undergone a connection or anvaya with another is alone believed to be capable of creating a sense, these 笔谤补产丑腻办补谤补s are called 础苍惫颈迟腻产丑颈诲丑腻苍补惫腻诲颈苍蝉.

The 痴补颈测腻办补谤补峁嘺蝉 or grammarians hold a different view in this matter. They say that each word in a sentence, though produces a knowledge of meaning, perishes when it is uttered. So when the whole sentence is heard, the listener could not get the meaning of the sentence since the words which have already perished cannot produce a sense. But in practice, one is seen receiving knowledge from each sentence uttered. According to the 痴补颈测腻办补谤补峁嘺蝉, the meaning of a sentence appears in the mind of a listener something like a bomb blast once the whole sentence is uttered. This principle of grammarians is called Spho峁璦 v膩da.

It is true that 笔谤补产丑腻办补谤补s and 叠丑补峁�峁�补s differ much in many of their thoughts. But they two are sprung from a single source of thoughts established by the great Jaimini. Today, in a world of action, these schools claim much importance.

Footnotes and references:

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[1]:

Indian Philosophy, vol.1, p.882

[2]:

Indian Philosophy, vol. 1,p. 828