Focus of Pūrvamīmāṃsā

 Pūrvamīmāṃsā focussed on two factors

1. Value of Culture and Traditions
2. System of Interpretation

Pūrvamīmāṃsā developed a tool for interpretation of text in context of Vedic rituals. Ancient India was ritual based culture, for the enactment of value education. What is value? The values were not of accumulating but there was a culture of giving and sharing, from where it gets reflected? This can be seen from small clauses. There are beautiful and meaningful thoughts in the text like out of sixteen priests the leader Adhvaryu says, “idam agnaye” (this is for the fire), “idam na mama”, this clause means, “this is not mine” i.e. sacrifice is the message of rituals, bhoga is not the message. But a man cannot live without bhoga, like for Upanishad says, 

कुर्वन्नेवेह कर्माणि जिजीविषेत् शतं समाः। 

एवं त्वयि नान्य था अस्ति न कर्म लिप्यते नरे।। ईशोपनिषद्-2

Doing verily works in this world one should wish to live a hundred years. Thus it is in thee and not otherwise than this; action cleaves not to a man.     

jijīviṣet śataṁ samāḥ, which means live for hundred years. kurvanneveha karmāṇi, do whatever you want to live for hundred years, but this thought is attached with a clause. This thought comes with tena tyaktena bhuñjita where tyāga-sacrifice is the message. This message becomes the philosophy of life. This is the best form of Yoga, i.e., niṣkāma karma yoga found in Bhagvad Gita. The origin of the idea of niṣkāma karma yoga in Bhagvad Gita comes from rituals of Rg Veda. 

There had been many hinderances in passing down the necessity and context of the rituals. On the onset of revivals there may have been many questions on the rituals of the texts. There was a necessity to comprehend them. The necessity to comprehend the context of Vedic rituals, on the other hand, led to the development of an interpretation system. This tool was developed by the Pūrvamimāṃsā and eventually this tool was used by everyone to suit their worldview. It became a universal tool. 

How should I attempt to realize myself

 How should I attempt to realize myself—

 आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि। बृहदारण्यकोपनिषद् २।४।१५

1. श्रोतव्यः—श्रुति—Authentic information—श्रुति वाक्येभ्यः—listen to आप्तवाक्य (sentence of a reliable person, one who knows the truth. आप्त is यथार्थ वक्ता (तर्कसङ्ग्रह). आप्त cannot be any Human being because inadvertently he may incur error. He suffers from limitations. By definition Human being is किञ्चिज्ज्ञः (with limited knowledge and limited capacity. मनुष्यवाक्य; Human sentence is not dependable; आप्त वाक्य is the वाक्य of ईश्वर, ईश्वर is defined as नित्यज्ञान अधिकरण). Our knowledge is अधीत्य—acquired—comes by acquisition. नित्यज्ञान is non-fallable and therefore 'this entity-यथार्थ वक्ता-in this case ईश्वर' is postulated for the realization of  ज्ञान, so they are dependable.
2. मन्तव्यः—मननश्च उपपत्तिभिः—analyze logically, examine and reflect and conclude 
3. निदिध्यासितव्यः— meditate upon the reflections
4. आत्मा वा अरे द्रष्टव्यः —Final injunction—one should realize oneself.

And this is of course not easy...

The structure of a discourse in the Science of Interpretation

Mīmāṃsā process of establishing principles of interpretation is named as adhikaraṇa. A universal model of discussion was developed— ‘अधिकरण पद्धति’. 

Adhikaraṇa consists of five things. 

The structure of a discourse in this Science of Interpretation will have the following five components: (a) विषय; a problem, issue or topic (b) विशय; doubt (c) पूर्वपक्ष; opponent’s view (d) उत्तरपक्ष; proponent’s view (e) सङ्गति; rationality, cogency, the coherence among them. 

This understanding comes from Kumārila Bhaṭṭa in his Ślokavārtika which explains this method.

    विषयविशयोश्चैवपूर्वपक्षस्तथोत्तरः। सङ्गतिश्चेति पञ्चाङ्गं शास्त्रे अधिकरणं मतम्॥

Somehow this is what is lacking in every field of discourse in our contemporary times. Not only contemporary but lots of books are written failing to understand the science of interpretation to be followed especially with the Indic texts. This includes not only western academia but is also not followed by the Indian researchers. 

School of Prabhākara—Development

School of Prabhākara—Development

Prabhākara is Kumārila’s student and yet he is called Guru. Tatvacintāmaṇī elaborates, Kumārila while teaching Prabhākara and other students, came across the sentence which was not properly translated by Kumārila himself. In his view the sentence has retained an ambiguity. The sentence was

तत्रापिनोक्तमत्रापितुनोक्तम्  [तत्र तु नोक्तम् अत्रापि नोक्तम्]

अतो द्विरुक्तम्

Kumārila was unable to make any sense out of it, since he translated as, “Here also is not said, there also is not said, but it is said twice.” For this same verse Prabhākara dissolved the sandhi in another way,

तत्र अपिना उक्तम्

अत्रापि तुन उक्तम्

He helped his guru to decipher. तत्र तुना उक्तम् (this is stated by the word “तु” previously), अत्र अपिना उक्तम् (this is stated by the word “अपि” here”). Therefore, it has been stated twice. 

Thus the story elucidates the authority of student Prabhākara upon Kumārila. Another story is ; debate of social custom to be followed. Both were having opposite views.

Kumārila is now no more propagated, Prabhākara takes up from there.

ज्ञानभूमिः

In one of the classes of Prof. VN Jha sir, under the auspices of Vidya Vatika, Rishi Rina Trust, I learnt how the Nyāya language was frequently used in the commentary of Gita (3.18) so beautifully by Shri Madhusudana, in one of the Sanskrit through Bhagvadgita classes. Karma is not the means of निःश्रेयस. निःश्रेयस is नित्य.  In a very early stages of learnings we learnt about abhyudaya and niḥśreyasa about which I will post in yet another blog. There are ways to understand the seven ladders which are prescribed in Yoga Vasiṣṭha to achieve the niḥśreyasa-mukti. And साधन चतुष्ट्य (Tatvabodha) gives a glimpse on how one achieves the first ladder of the preparatory stage called ज्ञानभूमिः among the successive seven ladders. 

ज्ञानभूमिः 

— is the first preparatory stage which is achieved through साधन चतुष्टय। 

1. नित्य-अनित्य-वस्तु-विवेक—Distinguish between non eternal and eternal. This will lead to 2nd साधन.
2. इह-अमुत्र-फल-भोग-विराग—One should cultivate detachment towards enjoyment of the result -swarga; this leads to third stage of preparation.
3. शम-दमादि-षट्-सम्पद्—(Tatvabodha classes) this understanding and internalization will take you to the stage of stable desire.

• शमः—अन्तरिन्द्रियनिग्रहः—control over internal sense organ
• दमः —बहिन्द्रियनिग्रहः—control over outer sense organ, bringing calmness
• उपरतिः—उपरतस्य इन्द्रियस्य पुनः विषय प्रवृत्ति निरोधः—control over resurfaced viṣaya
• तितिक्षा—सुखदुःखादि द्वन्द सहिष्णुत—tolerance of the opposites
• समाधानम्—चित्तस्य एकाग्रता—steady focus of your mind
• श्रद्धा—गुरु-वेदान्तवाक्येषु विश्वासः—one is not swayambhu on knowledge, have to base upon Guru and Vedānta

4. Mumukṣutva—Stable desire

These are the well reasoned preparations to reach to the second stage called vicāraṇa out of seven stages.

Annexation of Milestones on WordPress

Dear readers,

For pure and only Astronomy updates please visit "Rupa Bhaty" Wordpress domain.(https://rupabhaty.home.blog)

Milestones will continue its journey with its thoughts from Darśana śāstra here onwards. 

For snippet on notes one can visit Rupa Bhaty at Medium blog.

Cheers

Rupa

Women Wearing Yajnopavit Suggestive of Equal Rights of Women for Education

A writeup by Shri Nilesh Oak gathered my attention considerably on ‘Women doing ‘Sandhya’ & ‘Homa’ and wearing ‘Yajnopavit’ – 14000+ years long Indic tradition. 'https://nileshoak.wordpress.com/2017/10/28/women-doing-sandhya-homa-and-wearing-yajnopavit-14000-years-long-indic-tradition/#comment-1142

Pic courtesy by Sahana Singh ji from Bharhut gallery

On the comment side, Dr. Shridhar Iyer’s suggestion limits the yajnopavit ritual only till the Agnichayan Yajna or the like which has this type of arrangement for Hota’s patni-wife. The Iconography of women bearing the yajnopavita in different postures do suggest her invariably wearing of it despite of any yearly ritual happening. So bearing of the yajnopavit clearly suggests girls wearing them from very tender age when they were induced in learning of the Vedas and Shastras equally like boys. 

यथे मां वाचं कल्याणीमावदानि जनेभ्य:। ब्रह्मराजन्याभ्यां शुद्राय चार्याय च स्वाय चारणाय॥यजु। अ ,२६।२॥

yathe māṃ vācaṃ kalyāṇīmāvadāni janebhya:। brahmarājanyābhyāṃ śudrāya cāryāya ca svāya cāraṇāya॥yaju। a ,26।2॥

which says “As I have given this word (i.e, the 4 vedas) which is the word of salvation for all making-Brahmanas, Kshatriya, Vaishya, shudra, women, servants,aye, even the lowest of the low, so should you all do, i.e, teach and preach veda. Let all men therefore read and recite, teach and preach the veda and thereby acquire true knowledge, practice virtue, shun vice, and consequently being freed from all sorrows and pain, enjoy true happiness.”  

ब्रह्मचर्येण कन्या३ युवानं विन्दते पतिं॥अथर्व ११,१६,३,१८

brahmacaryeṇa kanyā3 yuvānaṃ vindate patiṃ॥atharva 11,16,3,18

which says “ Just as boys acquire sound knowledge and culture by practice of Brahmacharya and then marry girls of their own choice, who are young, well educated, loving and of like temperament, so should a girl practice Brahmacharya, study the Veda, and other sciences and thereby perfect her knowledge, refine her character, give her hand to man of her own choice, who is young, learned and loving.” it follows, therefore, that girls should also practice Brahmacharya and receive education. It was mandatory to curtail any imbalance of knowledge, thoughts and warfare between Husband and Wife. For initial years of their begotten children mother is always held as first Acharya for her child. In ancient India, Gargi and other ladies, were highly educated and perfect scholars of the Vedas. this is clearly written in Shatapatha Brahmana

कन्यानां सम्प्रदानं च कुमाराणां च रक्षणम्॥मनु ७।१५२॥( this shloka is a misplace in original Dayanand Saraswati ji's anuvāk/works; trying to figure out the correct one)

kanyānāṃ sampradānaṃ ca kumārāṇāṃ ca rakṣaṇam॥manu 7।152॥

Manu says, “The State should make it compulsory for all to send their children of both sexes to school at the said period( 5th or 8th year) and keep them there for the said period(minimum the 16th year for girls and the 25th year for boys) till they are thoroughly well-educated.

In other words , let no child - whether a girl or a boy be allowed to stay in the house (father’s house) after the 8th year; let him remain in the seminary till his samāvartana time, (i.e, period of Return Home) and let no one be allowed to marry before that.

The above elaboration clearly suggests what a refined society we had in the Vedic times where women equally got education, and thus she was equally entitled to bear/wear yajnopavit.