Mimamsa interpretation of Vedic Injunctions (Vidhi)
by Shreebas Debnath | 2018 | 68,763 words
This page relates 鈥楢ccording to the Shabdaparokshatvamanahkaranatvavada鈥� of the study on the Mimamsa theory of interpretation of Vedic Injunctions (vidhi). The Mimamsakas (such as Jaimini, Shabara, etc.) and the Mimamsa philosophy emphasizes on the Karmakanda (the ritualistic aspect of the Veda). Accordingly to Mimamsa, a careful study of the Veda is necessary in order to properly understand dharma (religious and spiritual achievement鈥攖he ideal of human life).
Go directly to: Footnotes.
Chapter 9.3i - According to the 艢膩bdaparok峁tvamana岣ara峁嘺tvav膩da
[Full title: Niyamavidhi in 艢谤补惫补峁嘺 according to the 艢膩bdaparok峁tvamana岣ara峁嘺tvav膩da]
Some other philosophers think that 艣谤补惫补峁嘺 can not lead to 产谤补丑尘补箩帽腻苍补. It produces indirect knowledge about Brahman. But the mind purified by manana and 苍颈诲颈诲丑测腻蝉补苍补 becomes the producer of the direct knowledge of Brahman. Words assist the mind. So, in this theory words are secondary and the mind performs the main function.
The mother Veda herself declares,
鈥�尘补苍补蝉补颈惫腻苍耻诲谤补峁ａ弓补惫测补尘鈥�[1]
(The soul or Brahman should be known by the mind only).
In the commentary of the 鈥�艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻鈥� 艢补峁僰补谤补 wrote 鈥�艣膩str膩c膩ryopade艣a (janita)-
艣补尘补诲补尘腻诲颈蝉补峁僺办峁泃补峁� mana 膩tmadar艣ane kara峁嘺m鈥�[2]
(The mind purified by the knowledge of sacred books, by the advice of a teacher and by pacification [艣补尘补] and self-restraint [dama], becomes the unique cause of realization of the self).
But 艣谤补惫补峁嘺 is the generator of certain and indirect knowledge. So, niyamavidhi is there in 艣谤补惫补峁嘺 and this injunction is admitted in it for the accomplishment of that certain and indirect knowledge of Brahman.
This view is also rejected. Because the mind as the unique cause acknowledged by the 膧肠丑腻谤测补 is a secondary cause but the primary unique cause is the meaning of the Vedas (惫别诲腻谤迟丑补), i.e. the vedic sentences such as,
鈥�aha峁� brahm膩smi鈥�
(I am Brahman) etc.
The meaning of the Vedas appears only in that mind which is purified by renunciation, pacification, self-restraint etc.
This can be supported by the explanation of the clause 鈥�惫颈箩帽腻测补 辫谤补箩帽腻峁� 办耻谤惫墨迟补鈥�[3] given by 艢补峁僰补谤补鈥�
鈥�tam 墨d峁浥沘m 膩tm膩nam eva, dh墨ro 诲丑墨尘腻苍 惫颈箩帽腻测补 upade艣ata岣� 艣astratas ca, 辫谤补箩帽腻峁� 艣膩str膩c膩ryopadi峁ａ弓avi峁y膩峁� jij帽膩s膩parisam膩ptikar墨m, 办耻谤惫墨迟补 产谤腻丑尘补峁嘺岣�鈥�eva峁� praj帽膩kara峁嘺s膩dhan膩ni 蝉补苍苍测腻蝉补-艣补尘补-damoparati-迟颈迟颈办峁Ｄ�-sam膩dh膩n膩ni kury膩t ityartha岣�鈥�
(A wise person who is firmed in Brahman, should attain his wisdom from his teacher and from the sacred treatise. His wisdom leaves no question to be answered. In another words, he should maintain or perform the means of the production of knowledge, such as renunciation, pacification, self-restraint, abstaining from enjoyment [uparati], forbearance or endurance [迟颈迟颈办峁Ｄ�], profound meditation [蝉补尘腻诲丑颈] etc.)
Footnotes and references:
[1]:
叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁诲鈥�4.4.19
[2]:
艢膩峁僰arabh膩峁a on 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻鈥�2/21
[3]:
叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁诲鈥�4.4.21.