Author Topic: Two types of Vedic statements according to puurvamiima.nsaka-s  (Read 515 times)

Dr. Sadananda

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Two types of Vedic statements according to puurvamiima.nsaka-s
« on: February 22, 2015, 01:59:32 PM »
Two types of Vedic statements according to puurvamiima.nsaka-s

      According to puurvamiima.nsaka-s, the entire Veda or Vedic statements can be broadly classified into two types. 1) siddha bodhaka vaakyaani or statements of facts 2) kaarya bodhaka vaakyaani or statements of commandments persuading one to act, consisting of imperative and potential moods - kuryaat, kartavyaH, na hantavyaH, etc - statements of injunctions. Statements of facts will lead one to only knowledge, where as the statement of commandments or injunctions will lead one to action. They further argue that since the siddhabodhaka vaakyaani or statement of facts give only knowledge, they are not much of benefit to us. This is because mere j~naanam will not help in accomplishing anything. Knowing itself is not an accomplishment or end in itself. Hence j~naanam does not give any purushhaartha, it is utterly useless. For example, if I come to know that there is a heaven; I have only the information about the heaven now. By knowing that there is a heaven what benefit do I get? In fact it can make me more miserable because I have now something to compare with. Hence knowledge does not give any benefit. If you go to a doctor, the doctor diagnoses and says this is the disease you have. Now I have clear knowledge of the my disease. Previously I used call it as stomachache but now I call it with more sophisticated technical name.

      How does that knowledge relieve my pain? Knowledge does not give either sukha or sukhapraaptiH or get rid of pain or duHkha nivR^ittiH. It does not give any purushhaartha - that involves sukha praapti or duHkha nivR^itti or both. Therefore j~naanam does not give any benefit. siddhabodhaka vaakyaani aprayojanaani -For example, aham brahmaasmi - aham brahmaasmi - knowing that how does the problem is solved. Even after knowing aham brahmaasmi, the headache or stomachache that one has still remains. The starving pains due to poverty in the house still remains. One still has to pay for school fees. Did it solve family problems? Did it solve national problems? Did it solve the problems due to hunger and poverty in India? Did it solve the war between India and Pakistan or China? What does one get out of any knowledge particularly the Vedanta j~naanam? On the other hand kaaryabhodhaka vaakyaani make one to do something and by doing alone we get some puurushhaartha in the form of either sukhapraapti or duHkhanivR^itti. Medicine knowledge did not remove the pains only kaaryam involving taking the medicine relieves the pain. Similarly knowledge of heaven does not give any benefit.

      swarge loke na bhayam ki.ncha naasti,
      na tatra tvam na jarayaa bibheti,
      ubhe tiirtvaa ashanaayaa pipaase,
      shokaatigo modate swargaloke || (KaTha. U. 1-1-12)
      Nachiketa says to Yama, the Lord of Death, there is no fear in the heavens, you (death) are not there to have any effect. No fear of oldage and disease. No pains due to hunger and thirst. Without any sorrows one enjoys the heavenly bliss.

      The above statements come under siddhabodhaka vaakyam. It says heaven is so wonderful, etc. By knowing what do I gain. On the other hand by doing a ritual - jyotishhToma yaga- based on the kaarya bodhaa vaakyam one can go to heaven. jyotishhTomena swarga kaamo yajeta - which asks one to do jyotishhToma yaga by which one can attain as purushhaartha the heavens. Hence puurvapakshi-s assert that all the kaaryabodhaka vaakyam-s will lead to actions which will lead to either sukhapraapti or duHkha niVR^itti. Hence kaaryabodhaka vaakyams are saprayojanaaNi or useful.