sribhashya-end of jijnasadhikarana (1-1-1)

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JijnAsAdhikaraNa continued-objection by mimamsaka.

 

The mimamsakas are of the opinion that the significance of the words

is only through their connection with action. They cite the example

of vrddhavyavahara, the use by elders, where a sentence spoken by an

elder or experienced person such as 'gAm Anaya,bring the cow,' and

an inexperienced or younger person understands the meaning of the

words by seeing a cow being brought up.Hence they say that the sruthi

texts have meaning only through action and as study of Brahman does

not result in action it need not be taken up. The vedantin may

mention the sentence ' a son is born ' which does not result in

action but produces result, namely joy and hence meaningful, but the

mimAmsaka objects, saying that even in such cases due to the

reference to sukhaprasava etc. resulting in action like brightening

of face etc they cannot be the exception.Therefore the purport of

word should denote action and not an existing thing.Since the vedanta

texts have reference to Brahman which is an established thing they

cannot be authoritative.

Ramanuja refutes the view that the meaning of the words must be

grasped only in connection with action.. The meaning can be made

clear even otherwise. The children understand the meaning of words

father, uncle etc. and also other things when indicated by the

forefinger pronouncing the words. Ramanuja cites another example

also. Suppose a man tells another by gestures to inform Devadattha

that his father is alright. When it is conveyed to Devadattha by

words, a person who has been a witness to all the happenings

understands the words spoken to be the meaning of the gestures.

Even assuming that the vedantha texts relate only to established

entity the inquiry into brahman must be taken up, says Ramanuja. The

action of meditation is enjoined by the sruthi texts like 'AthmA vA

arE drahstavyah srothavyah manthavyah nidhiDHYasithavah,the Self has

to be seen, heard, thought of and meditated upon.'(Brhd.2-4-5), 'sO

anvEshtavyah vijinAsithavyah,' it has to be sought after and

understood.(chan.8-7-1) As an action must have a result, vedantic

passages have texts which can be termed as arTHa vadha,

laudatory,such as 'brahmavidhApnothi param,' (Taitt.2-1) one who

knows Brahman attains the highest. Thes types of texts are found in

purvamimAmsa also in relation to vedic injunctions. The text that

enjoins horse sacrifice for instance for the one who desires to go to

heaven does not describe the nature of heaven which is known only

through other texts describing it as a place free from grief. Hence

even the texts referring to an established entity are purposeful.

Mimamsaka hold the view that meaning of words lies in what ought to

be done, says Ramanuja, ' krthibhavabhAvi krthyuddhesyam hi bhavathah

kAryam, ' in which case they have to define what is krthyuddesyam,

what ought to be done and if it is krthikarmathvam, what is desired

to be achieved by the action. But what ought to be done need not be

agreeable always unless it achieves the fulfilment of some desire

conducive to pleasure as in the injunction 'jyothishtomena svargakamo

yajetha,' one desirous of heaven should perform jyothishtoma

sacrifice.Neither is the obligatory work can be termed as seshi to

which other things are susidiary. But Ramanuja says that a work done

as an injunction ,that is, what ought to be done does not qualify to

be a seshi. The real sesha- seshi bhava is when an entity acting

through a desire to serve another. Finally the words of injunction

also present their meaning only in connection with other words such

as the devathas like agni through which the indweller of all the

parampurusha is being propitiated.

Therefore , says Ramanuja, kEvalAnAm karmaNAm alpa

asthiraphalathvAth, brahmajnAnasyacha anantha sthiraphalathvath

thannirNayaphalah brahmavichara Arambhahuktha ithi sTHitham,

considering the meagre transitory nature of the results of karam and

the infinite and everlasting fruit of brahmajnana the inuiry into

Brahman has to be pursued. Thus ends the jijnasADHikaraNa of

sribhashya.