Author Topic: How puurva miimaa.nasaka-s accomodate siddhabodhaka vaakyam-s  (Read 417 times)

Dr. Sadananda

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How puurva miimaa.nasaka-s accomodate siddhabodhaka vaakyam-s
« on: February 22, 2015, 01:57:04 PM »
How puurva miimaa.nasaka-s accomodate siddhabodhaka vaakyam-s


      puurva miimaa.nasaka-s reject that siddhabodhaka vaakyam-s, statements of facts, which are essentially the whole of j~naakaanDa, as apramaaNaani or invalid, since they are not useful. However, in presenting these, puurva miimaa.nsaka-s themselves encounter a problem in their arguments. The puurva miimaa.nsaka-s accept that the whole Veda as pramaaNam, since it is apaurushheyam, and hence does not have any defects that can arise if it is authored by a human intellect (nirdushhTa pramaaNa- defect-free pramaaNam). puurvamiimaa.nsaka-s do not accept iishwara as the revealer of the Veda-s. For them Veda is ultimate and it is unrevealed even by iishwara since they are eternal and anaadi or beginningless. For puurvamiimaa.nsaka the Veda enjoys the same status as iishwara. But through this aamnaayatvaat suutram he has divided the Veda into two parts - siddhabodhaka vaakyam and kaaryabodhaka vaakyam - of which the former is apramaaNam. Hence he made now the part of the Veda as apramaaNam.

      The question they had to face is how can one accept on one side the whole Veda as pramaaNam and on the other side reject part of it as apramaaNam. For that they say that siddhabodhaka vaakyam-s are apramaaNam in the direct sense but they are useful indirectly, when they are applied. All the siddhabodhaka vaakyam-s help indirectly the implementation of kaaryabodhaka vaakyam-s. For example when Veda-s are glorifying heaven, swarga (see sloka quoted before), naturally we get a desire to go there. Once the desire comes, one looks for the means to go there and Veda-s help him instructing that jyotishhtomena swarga kaamo yajeta - a desiree of swarga should do the ritual jyotishhTa.

      Thus student is directed to kaaryabodhaka vaakyam because he learned about swarga. Learning about swarga did not help him directly to go to swarga but indirectly helped him to have a desire and which caused of action that he has to do to go to swarga. Hence all swarga varNana vaakyam (statements describing heaven) should be linked to kaarya bodhaka vaakyam - jyotishhTomena swarga kaamo yajeta. When they are linked like that to kaaryabodhaka vaakyam-s they become useful hence become pramaaNam. Thus the whole Veda is pramaaNam, part dealing with kaaryabodhaka vaakyam-s are directly, while the part dealing with siddhabodhaka vaakyam are only indirectly by linking to kaaryabodhaka vaakyam-s. This aspect is conveyed by another puurvamiimaa.nsaa suutram - vidhinaathu ekavaakyatvaat stutyarthena vidhinaamsyuH - vidhinaam means kaaryabodhaka vaakyam-s, eka vaakyatvaat means sambandhavatvaat, by linking with, stutyarthena vidhiinaa, by assisting kaaryabodhaka vaakyam they become pramaaNam. They use two technical words - siddhabodhaka vaakyam-s are sheshha or dependent and kaaryabodhaka vaakyam-s are sheshhi, independent. sheshha-sheshhi sambandhaH or mukhya-amukhya sambandhaH. Hence they consider that any Vedantic statements (upanishhadic statements) are independently useless. They have to be linked to one or the other kaaryabodhaka vaakyam-s for them to be indirectly useful. They are useless unless it is hooked to some kaaryabodhaka statement. That is why some people claim that Vedanta has to be put into practice or to be applied.