Author Topic: puurvamiimaa.nsaka-s add usefulness to definition of pramaaNam  (Read 416 times)

Dr. Sadananda

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puurvamiimaa.nsaka-s add usefulness to definition of pramaaNam
« on: February 22, 2015, 01:58:01 PM »
puurvamiimaa.nsaka-s  add usefulness to definition of pramaaNam


      The third point is as follows. These puurvamiimaa.nsaka-s accept with other aastika that Veda-s are pramaaNam. If all the credit of driving Buddhi-ism out of India, it actually belongs to the puurvamiimaa.nsaka. Kumarila Bhatta in fact disguised himself as a student of Buddha to learn their intricate teachings and used that knowledge only to defeat them later on their own grounds. For deceiving his own teacher of Buddhism he later felt guilty and immolated himself for the sin he has committed. Therefore puurvamiimaa.nsaka-s accepts vedapramaaNam. What does it mean when we say Veda is pramaaNam. The popular definition of pramaaNam is: ' anaadhigata abaadhita artha bodhakam pramaaNam' - pramaaNam reveals something that which is not revealed by other pramaaNam (anaadhigatam).

      If Veda is pramaaNam it should reveal something that is not revealed by pratyaksha or anumaana or logic not even by science. To be a valid pramaaNa Veda has to reveal something, which is even beyond the scope of science (objective). This is what anaadhigatam implies. The second condition abaadhitam that which is not contradicted by other pramaaNam. Veda should not reveal something, which contradicts our pratyaksha pramaaNam. If Veda tells that fire is cold, it is rejected since it is baadhitam, contradicted by pratyaksha. It should not make illogical statements even if it is beyond logic. It should not contradict science either. At the same time it should reveal something that cannot be revealed by other pramaaNa. Hence it should be, unrevealed and uncontradicted by other pramaaNam-s. To this definition the puurvamiimaa.nsaka-s add one more qualification or condition. The altered definition is anaadhigata abhaadita phalavat arthabodhakam pramaaNam. Vedantins are not keen but do not reject the added condition. phalavat means it should be saprayojanam, should be useful. Hence pramaaNam is that which reveals something which is useful and unrevealed and uncontradicted by other pramaaNam-s.

      Since puurvapakshi-s argue that siddhabodhaka vaakyaani aprayojanaani, kaaryabodhaka vaakyaani saprayojanaani (statements of facts are useless and statements of commandments are useful), applying the new definition of pramaaNa, they conclude that siddhabodhaka vaakyaani apramaaNaani while kaaryabodhaka vaakyaani pramaaNaani. That is the former are invalid as pramaaNa since they are useless, while the latter are valid as they are useful. They claim all these ideas have been revealed in one important jaimini suutram which is key suutram. 'aamnaayasya kriyaarthatvaat aanarthakyam athadarthaanaam' - aamnaayasya means vedasya, kriyaarthatvaata meaning kaarya bodhakatvaat, statements of injunctions being important (because they are useful), aanarthakyam meaning apramaaNam (invalid referring to all other statements other than kaarya bodhaka vaakyaani), athadarthaanaam meaning sidhhabodhakaanaam, statements of facts. In summary it states that the statements of commandments are valid and statement of facts are invalid as pramaaNam, since the former is useful and the later is useless.

      The entire j~naanakaaNDam deals with only siddhavastu - talks about Brahman, talks about sR^ishhTi or creation, talks about aatmaa but it does not talk about any karma to be performed. The very word j~naana indicates that it only gives us knowledge. We already established that kevala j~naanam is aprayojanam or if it cannot be put into action it is useless. Hence the entire j~naanakaaDam is apramaaNam or invalid, siddhabodhaka vaakyatvaat. What benefit do I get by knowing that Brahman is satyam j~naanam and anantam? What benefit do I get that the five elements were created? What benefit do I get knowing that there are pa~ncha kosha-s or pa~ncha praaNa-s in me? By mere knowledge of these, I do not get any benefit, will not put dinner on my table, will not remove the pain in my back or in the neck, or pay the skyrocketing doctor's bill. Hence the entire j~naanakaaNDa is useless. vedosharaaH vedaantaaH - Vedanta is like a desert in an otherwise fertile land. This is the puurvamiimaa.nsaka-s puurvapaksha.

      We will continue in the next post.

      We have been discussing the Shankara's presentation of puurva miimaa.nsaa puurvapaksha under the explanation of the word 'tu'.