Mimamsa interpretation of Vedic Injunctions (Vidhi)
by Shreebas Debnath | 2018 | 68,763 words
This page relates 鈥楴iyamavidhi and Mantra鈥� of the study on the Mimamsa theory of interpretation of Vedic Injunctions (vidhi). The Mimamsakas (such as Jaimini, Shabara, etc.) and the Mimamsa philosophy emphasizes on the Karmakanda (the ritualistic aspect of the Veda). Accordingly to Mimamsa, a careful study of the Veda is necessary in order to properly understand dharma (religious and spiritual achievement鈥攖he ideal of human life).
Chapter 8.1 - Niyamavidhi and Mantra
Sacrificial deities, substances etc. are to be remembered by hymns only. Here the instruction is 鈥�mantrair eva smartavyam鈥�. Here also the injunction of restriction is resorted to. The remembering of the sacrificial deities, substances etc. can not be done through meditation, utterances of the priest etc. It must be done by pronouncing the hymns. Because hymns have the capacity to express deities etc. Though there is 苍颈测补尘腻诲峁涐梗峁璦尘 (invisible result produced through maintaining restriction), yet it can not be denied that hymns have results i.e. reminding the deities etc.
The opponent says that some hymns do not have the capacity of expressing deities, substances etc. For example,
鈥�devasya 迟惫腻 蝉补惫颈迟耻岣� prasave鈥檚vinorb膩hubhy膩峁� p奴峁ａ箛o hast膩bhy膩m agnaye ju峁ａ弓a峁� nirvap膩mi.鈥�
Here this mantra tells about the Fire as well as the 础艣惫颈苍蝉 and 笔奴峁苍. But it is used only in separation (nirvapana) of substance for the Fire. So, the power of expressing the 础艣惫颈苍蝉 and 笔奴峁苍 by this hymn also produces the invisible result鈥攊t is to be admitted. But is it logical that the same hymn produces a visible result and an invisible result? So, all hymns are pronounced for creating the invisible result鈥攖his view is to be accepted for its logical foundation. This is the view of the opponent.
The answer of the 惭墨尘腻峁僺补办补蝉 is that though the deities 础艣惫颈苍蝉 and 笔奴峁苍 are not related to the act of separation for the Fire, yet those deities are related to other actions.
Keeping this in mind it can be said that the above hymn means,
鈥淚, the adhvarju, set apart the crumbs, not only by my hands and arms, but also by the hands and arms of the 础艣惫颈苍蝉 and 笔奴峁苍.鈥�
So, the above hymn has also a visible result i.e. expressing the deities 础艣惫颈苍蝉 and 笔奴峁苍.
Where the visible result can not be established by any way as in the case of 鈥�hu峁� pha峁�鈥�, there the invisible result of the hymn is to admitted. Because there is no other way. Though the first 补诲丑颈办补谤补峁嘺 of the fourth 辫腻诲补 of the twelfth chapter of 惭墨尘腻峁僺腻诲补谤艣补苍补 establishes the invisible result of japa, stuti, 膩艣墨s, 补产丑颈诲丑腻苍补 etc., yet the visible result is also accepted in these cases.
Through this discussion it is proved that mantras must be uttered at the time of sacrificial rites for the remembrance of the deities, substances related to those rites. Niyamavidhi is applied here.