The intricate fusion of past and present knowledge has always fascinated me, but recently, my fascination turned into absolute awe when I encountered a study conducted by the Vienna University of Technology. The researchers delved into the ancient Indian philosophical texts of the Mimamsa, employing the tools of mathematical logic to bring forth new insights. The findings astoundingly helped resolve a philosophical dispute spanning over a thousand years, and the implications of this were even more striking. The application of these logical interpretations of the Mimamsa Rules of Prabhakara could aid in developing reasoning tools to deal with deontic concepts, such as prohibitions and obligations, paving the way for ethical decision-making in artificial intelligence. Amazed by how wisdom rooted in antiquity could provide solutions to contemporary issues, I embarked on a journey to further explore the golden age of Indian thinkers.

The Indian subcontinent, during its golden age of philosophical discourse, witnessed an intellectual ferment of unprecedented proportions. This era, spanning roughly from the 6th century BCE to the 13th century CE, was marked by the rise and proliferation of divergent philosophical schools, including Buddhism, Jainism, Mimansa-Vedic, and Lokayata (Charvaka). Each introduced groundbreaking concepts, reshaping Indian thought and reverberating across time and space.

Buddhist thought brought forward an array of revolutionary ideas during this period. Buddha himself introduced the concept of “Anatman” or “Anatta” (no-self), challenging the prevalent notion of the eternal soul or “Atman” within Hinduism. This idea was radical, suggesting a process-based rather than substance-based view of existence. It denied any permanent, unchanging entity like the soul, suggesting instead that the individual was a collection of changing physical and mental factors (Skandhas). This core concept, in many ways, parallels the ideas of philosophers like David Hume, who also denied the existence of a permanent “Self.” These ideas emerged in the West only centuries later.

Moreover, Buddhism’s Four Noble Truths, highlighting the pervasive suffering in life and the Eightfold Path as a way to alleviate it, resonate with many modern psychotherapeutic approaches, such as cognitive behavioral therapy, showcasing the timeless relevance of these ancient concepts.

On the other hand, Jain philosophy also offered a distinct perspective. The Jain principle of Anekantavada or many-sidedness suggested that reality is complex and cannot be understood from one viewpoint. This emphasis on relativism and the importance of incorporating multiple perspectives is echoed in later Western philosophical movements like postmodernism.

The Jains also introduced the practice of Ahimsa or non-violence, a concept that has had a profound impact on various civil rights movements around the world, including those led by Mahatma Gandhi and Martin Luther King Jr.

The Charvaka school, often overlooked, was no less revolutionary. They were materialists, denying the existence of anything non-physical. They rejected concepts like the afterlife, karma, and moksha (liberation), asserting that the goal of human life was to seek physical pleasure and avoid pain.

Charvaka’s epistemological stance that perception was the only valid means of knowledge was quite akin to empirical science. This proto-scientific outlook, focused on observable reality, is mirrored in the Western scientific revolution, a good thousand years later.

Amidst these intellectual battles, thinkers from the Mimamsa school stood out for their unique contributions, directly influencing the decline of ascetic Buddhism in India and shaping societal norms through its proto-atheistic and existentialist narratives.

Noted philosopher Jaimini, author of the foundational Purva Mimamsa Sutras, proposed ideas that showcased unparalleled intellectual rigor. For instance, Mimamsa rejected the concept of a Creator God, instead espousing the world operated under the laws of Karma and Dharma, a notion echoing existentialist undertones.

The atheistic doctrine of Mimamsa, focusing on the performance of duties and rituals as per the Vedas, significantly diverged from the predominant religious philosophies of the time. In his sutras, Jaimini declared, “The purpose of the Veda is to provide instruction for action” (Mimamsa Sutra 1.1.2), emphasizing the importance of action over divine intervention.

While Western philosophical schools such as Existentialism also emphasise individual existence, responsibility, and freedom, the Mimamsa’s inherent duty-bound narrative rooted in the concept of Dharma brought a unique perspective. The Western counterpart would emerge centuries later, through the works of philosophers like Kierkegaard and Nietzsche.

Mimamsa’s philosophical stance held the Vedas as the societal truth, a blueprint for a fulfilling life through duty and ritualistic actions, not as divine commandments. It viewed the Vedas as eternal, unauthored, and infallible – an approach starkly different from both Western and Eastern religious doctrines that typically accredit a deity or prophet as the scripture’s source.

This “indic” realist philosophy had far-reaching implications on Indian society, notably influencing the anti-ascetic narrative. Mimamsa’s focus on performing one’s societal duties advocated for active participation in society instead of withdrawal, a key contrast to ascetic practices propagated by Buddhism and Jainism. This emphasis on active societal involvement and duties arguably paved the way for the growth and prosperity of Indian kingdoms, including the mighty Chola dynasty.

Mimamsa’s focus on societal engagement and the performance of one’s Dharma served as the philosophical underpinning that bolstered economic growth. Kings and emperors were encouraged to perform their duties diligently, leading to better administration, law enforcement, and societal organization. Mimamsa’s intellectual triumph, therefore, went beyond philosophy, deeply influencing the socioeconomic fabric of Indian society.

However, the burning of educational and philosophical hubs like Nalanda and Takshashila during the invasions by Ghaznavid and others marks a grim chapter in the history of Indian intellectual discourse. These invasions significantly disrupted the continued evolution and propagation of these schools of thought, including Mimamsa.

Why should we remember these concepts and theories, and why should we continue the philosophical discourse? Philosophy is not just a record of past thinkers but a way of thinking that helps us navigate the complexities of life. The Mimamsa school, with its focus on Dharmic, Karmic, and societal accountabilities, offers relevant insights even today, especially in discussions about societal obligations, personal responsibility, and the relationship between action and consequence.

Moreover, comparing Eastern and Western philosophies allows us to recognize the universality of human thought across cultures and eras. Concepts like existentialism, philosophical realism, or atheism are not the monopoly of any one tradition but emerged independently in different cultures, reminding us of our shared human condition.

In an age characterized by ideological divisions and cultural myopia, revisiting these philosophical traditions can foster mutual understanding and respect. The intellectual legacy of Mimamsa and other Indian schools of thought is a rich resource for contemporary philosophical and ethical discourse.

The golden age of Indian thinkers was a fertile period of intellectual richness. The vibrant discourse among varied philosophical traditions, especially the role of Mimamsa and its atheistic and existentialist doctrines, shaped India’s cultural, religious, and socio-economic landscape. The preservation and study of this intellectual heritage serve as a conduit to understanding our shared philosophical history and, importantly, as a source of insights for contemporary societal discourse.

References and further reading:

• https://phys.org/news/2018-01-indian-sacred-texts-logic-ethics.html
• https://mimamsa.logic.at/ideas.html
• https://youtu.be/Ez5bCOCbaSQ
• https://youtu.be/HRsuUm3jt-U
• https://youtu.be/0GfocFgfRQ0
• “Religious Truth: A Volume in the Comparative Religious Ideas Project” by Robert Cummings Neville
• “The Character of Logic in India” by Bimal Krishna Matilal
• “A History of Indian Philosophy, Vol. 1” by Surendranath Dasgupta
• “Encyclopedia of Indian Philosophies, Volume 3: Advaita Vedanta Up to Śaṃkara and His Pupils” by Karl H. Potter
• “The Principal Upanishads” by Sarvepalli Radhakrishnan
• “The Essentials of Indian Philosophy” by M. Hiriyanna
• “Indian Philosophy: A Very Short Introduction” by Sue Hamilton
• “The Philosophy of Classical Yoga” by Georg Feuerstein
• “Outlines of Indian Philosophy” by M. Hiriyanna
• “A Source Book in Indian Philosophy” by Sarvepalli Radhakrishnan and Charles A. Moore ● “Jain Philosophy: Historical Outline” by Nathmal Tatia
• “The Fundamental Wisdom of the Middle Way: Nagarjuna’s Mulamadhyamakakarika” translated by Jay L. Garfield.
• “The Buddhist Philosophy of Thought: Essays in Interpretation” by Chr. Lindtner ● “The Central Philosophy of Buddhism: A Study of Madhyamika System” by T.R.V. Murti ● “Charvaka/Lokayata: An Anthology of Source Materials and Some Recent Studies” by Debiprasad Chattopadhyaya
• “The Positive Background of Hindu Sociology” by Benoy Kumar Sarkar ● “The Mimamsa Sutra of Jaimini. Translated by Mohan Lal Sandal”
• “The Prabhakara School of Purva Mimamsa” by Ganganath Jha