Narach Philosophy

Mimansa: The secret of the Sacred Books

The main reason for the publication of this website, is to make you (the reader) aware of the Mimansa, a study of the secret of the sacred books of the Hindus; that is the Vedas. Mimansa means a reverent study leading to a scientific quest of truth. This search for truth leads us to the solution of the great problems of life, and has engaged us for thousands of years. The real problem of life is the attainment of happiness and the avoidance of misery and pain. Our ancestors before us have reflected and contemplated on these aspects of life and realized that pleasure is but a passing phase in an endless stream of pain. They concluded that, permanent happiness can only be attained with the total extinction of pain.

Introduction to the Mimansa

The sacred books of the Hindus present a number of problems which have yet to be solved. These have been tackled by various scholars from time to time, but their essential enigma remains. In the past, there was a great awakening of interest in Sanskrit amongst European and American scholars. But the results have fallen short of expectation. And philosophy and religion have given place to history, philology, anthropology, archaeology and antiquarian research.

The problem of the Mimansa

A great body of literature is difficult to understand. Even when we are able to get what we believe to be the literal meaning of the words, they do not appear to make much sense. Or have a bearing on what we should regard as of some moral and spiritual value to human life. The Upanishads contain a considerable body of matter of this kind. The Mahabharata includes the Bhagavad Gita and a number of discourses on philosophy and religion. But a substantial portion of even these works is difficult to grasp and understand. Nor is it easy to see how the Upanishads can be described as an exposition of the secret doctrine of the Vedas, when we do not know what that doctrine is.

The solution of the problem of the Mimansa

The solution of the problem of the sacred books can lie only in the contents of the sacred books themselves. If what we have been taught to understand of them be all that they contain, then we must remain content with the estimate that is generally formed of these works, and cease to think of them as anything more than an exuberant flight of fancy of a primitive people. Indeed, all that we can do in such a case is to sift the fine from the gross, and salvage what we can. And so there are not a few who, unable to find any connection between the story of the Mahabharata and the teachings of the Bhagavad Gita, believe that the latter is but an interpolation, cleverly introduced into the epic to enable it to partake of its popularity. And also make it more current among the people with a separation from the main work.

The law of dharma and the Vedas

Dharma may be defined as the highest good. Its idea is not limited to sense perception, and requires a proper teacher to explain it. It arises from action, which is the law of life. Success arises from action; and action cannot be renounced. There is action even when we do not see it, which is both eternal and universal. However, there is a difference between natural and deliberate action; and the subject matter of the Vedas is action. The idea of dharma does not arise from sense-perception, because the latter is limited to what is present, while the idea of dharma goes beyond the present. As it is conceived to be the highest good. Which is a valid means of acquiring knowledge, and does not require the authority of a Badarayana to prove it. (Badarayana is the name of the celebrated author of the Vedanta Sutras).

The Vedas and the method of interpretation (Part - 1)

The subject matter of the Vedas is action. They are an exposition of Gunas or the attributes of nature. And refer to the laws of knowledge as well as action; which are necessary to discover. We can do so if we interpret the text correctly by means of the application of the rules of grammar. There is authority for this method of interpretation. However, this method has not been followed because of ignorance and want of application. In fact, the Vedas really refer to the laws of nature. Hence they are said to be non-eternal. They are not eternal as they give expression to conflicting opinions and do not yield the desired result. Also no other meaning is possible as they are the joint composition of a number of authors, and deal with matters that are not eternal.

The Vedas and the method of interpretation (Part - 2)

The Mimansa later on tells us again that one of the reasons why it is necessary to change the form of words, by dividing them into parts, is that the common meaning involves a censure on the actions of gods, who are otherwise esteemed and regarded as good; and it mentions Indra specially in this connection. As it is impossible to conceive that they are guilty of misconduct, the Mimansa tells us to see if it is possible to get a different and more suitable meaning out of the same words. So, we hit upon this method of interpretation, by the means of which we divide words into the parts which comprise them, and find that they bear a very different meaning, which involves no censure on anyone, which has a reference to the laws of Nature, and is consistent in this sense throughout.

The law of action: the Vedas and their form

The idea of an action is described by means of verbs, and of an actor by means of nouns. Verbs are associated with nouns. Further, there are two kinds of verbs, transitive and intransitive. Dharma requires the function of the intellect; and described the Vedas in various forms. The text of the Vedas does not consist of hymns of praise addressed to the gods, but is an examination of the laws of Dharma. The Vedas are said to consist of Mantras and Brahmanas, i.e. hymns of praise, and laws of life and their explanation; but the essential idea of both is the same.

The law of action and the method of interpretation (Part - 1)

Different words express different ideas, and their meaning can be understood in the light of their context. The meaning of certain words has been specially defined; while in the case of others it can be obtained by dividing them into parts. But no fixed rule can be laid down. Certain conditions must, however, be satisfied. In certain other cases we can do as we like.

The law of action and the method of interpretation (Part - 2)

This method of interpretation implies a deliberate plan on the part of the author. There are, however, certain works where the common meaning of the words is satisfactory, and this method should not be adopted. The popular idea of sacrifice is based on a misconception; and if we pierce though the "disguised" form of words, we shall understand what it means, and the whole idea would be found to be consistent throughout. If we understand the text in this light, we shall find that Agni refers to the intellect; and that will enable us to understand the whole text in terms of Dharma or the law of life.

The law of action, need of knowledge, action and time

So long as there is life, there must be action. We can understand this if we fix the meaning of words according to the Krama or method of reciting the text. The sacred books also tell us that action must cease; and we must understand what this really means. There are a variety of actions, but there can be only one action at a time. Action does not consist in a name; the law of one action at a time applies to all kinds of action; but it is the best action that can be performed at the time. It is necessary to have knowledge to understand the law of Dharma; and we can understand it if we interpret the text correctly. In certain cases, however, it is easy to understand the whole idea.

The law of action: how described in the Vedas

There can be no action without a purpose or cause; and its result is for the sake of purusha or the soul. There can only be one action at a time; and actions may be divided into main and subsidiary ones. We have to express all this in language; and it can be done in various ways.

The language of the Vedas and how to understand it

The language of the mantras of the Vedas does not appear to be in harmony with the object described; but every word is not like that. It is only when the original meaning does not refer to the law of life that we should reject it; and we shall find that the language of the Vedas, when properly understood, does refer to the law of life. If that be so, how do we get the common meaning bearing on the idea of sacrifice? On the other hand, if this be the real meaning of the text, and we are also able to get another meaning, should not the latter too refer to the idea of sacrifice, for both of them are obtained from the same undivided text? This is a reference to the Krama method of reading the text, which enables us to transform a mantra or a hymn of praise into Vidhi or the law of life.

The law of action

The claim of Desire to its fulfillment is based on reason. Desire is associated with both knowledge and action. There are primary and secondary causes of Desire, which can be understood by the means of knowledge. Action consists of a number of parts, each of which is associated with desire; but, as these parts progress without a break, it appears to be one. Action is of many kinds, and all deliberate action is characterized by purpose; and in its final form it is associated with some object of nature or Prakrti. All deliberate action is characterized by reason, and is an expression of the creative power of Nature itself.

The law of life in the Vedas: purpose in action and actionlessness

This is the law of the life of man, described in the Vedas in a veiled manner, and we can understand it if we pierce through the disguise of words. But it requires deep concentration to do so; and it is in this manner that we can understand the meaning of certain words. There is purpose in both action and actionlessness, and their idea is expressed in the text in this manner. This enables us to understand that there is a perfect law of life described in the Vedas; but it requires experience, intelligence, self-surrender, and a measure of good luck to succeed.

Charity, desire and satisfaction

Acts of charity or dana are good deeds. It is only when something is left over or saved that it can be given away as charity or gift, and it is an act of sacrifice. A whole means the whole of what exists at a particular time, and it is divisible into parts. The same is true of all kinds of actions. Actions are different from one another; and in order to understand them, we should divide them into parts. There are some who believe that action gives satisfaction to the soul and not the mind; but we should examine this opinion carefully before accepting it.

Self-interest and natural desire: how to understand the Vedas

Self-interest is inherent in man. It cannot be seen; it can only be understood. Self-interest has two forms, which may be described as natural motive and deliberate motive; and the conflict between them may be seen in the discussion that goes on within us. But the discussion has its purpose too; and it can modify natural motive as well as desire. Natural motive precedes discussion; and it is not only an intelligent, but also a good, desire that can be associated with the idea of sacrifice. There is a common law of life applicable to all animals, because there is no essential difference between them at any time; and their similarity of behaviour is due not to similarity of motive, but of nature.

The method of interpretation: Nature, Sacrifice and the Soul

Certain names, which appear to be unconnected with the rest of the text, refer to nature; but we should be careful in arriving at this conclusion. Nature is associated with the soul, without which we cannot understand the idea of action. Certain terms used in connection with the performance of a sacrifice, refer to nature; others refer to the function of the mind, and so on. The result of a sacrifice accrues to the sacrificer, and so he should engage in it himself, - at least so far as its principal part is concerned; and he may employ others to do the rest. All this is described in the sacred books under different names.

The problem of Action: the method of interpretation

The task of the "master" or the soul is to acquire something. The impressions of previous actions impel the soul to act; and the other faculties engage in action because of the soul. The urge to action depends on the nature of the soul; and, as all souls are not equal, their actions are different; Tapas or meditation too is a cause of this difference; but all other faculties depend for their action on the soul. Desire too is associated with the soul. The Mantras also refer to the soul; and we should understand them in their proper light.

Action, motive and the soul: the method of interpretation

Let us inquire into the laws of action with reference to the soul, and understand the nature of motive in action. The cause of action is the desire to obtain some satisfaction; and, as this desire serves the purpose of the soul, the soul is concerned in each action; for the result belongs to the soul, and without it there can be no action. But this applies to animate and not inanimate objects, which serve the purpose of living creatures and impel them to action; for it is a self-evident truth that the soul cannot engage in action by itself. It is necessary to understand the nature of purpose in action. A person who is in a state of uncertainty or divided opinion, cannot act; and so there must be a definite purpose before he can act.

Action, purpose and sacrifice: the method of interpretation

We must choose the meaning of a word that suits the context best, as in the case of the word Svaru. Acting means drawing something near to one's self. Action requires the use of a limb of the body, and different limbs perform different actions; and this is signified by the word Upavesha. The words Juhoti and Harana have similar meanings. We cannot accept the common meaning of words; and must have new ones as in the case of ajya, or make a selection, as in the case of Sam-yavana.

Action and purification: the method of interpretation

The highest end of action is purification; but this applies to deliberate and not accidental action. The idea of purification of material objects is part of the idea of sacrifice. The Vedas enjoin action, and not their fruit; but we need to understand their language correctly to grasp their idea. This may be illustrated by the idea of Heaven. Purpose, action and result are connected together like the limbs of the body; and that is the subject matter of the Angas, limbs or parts of the mantras of the Vedas.

The kinds of Action: the method of interpretation

Actions (or efforts) may be divided into primary and secondary; and between the two are actions which may be described as neutral. The idea of neutral effort has a special significance, and refers to a state of equanimity in action. There is no contradiction in this, and the point is that an effort which refers to fruit is inferior to that which does not. All important results are produced by a cause; and this is expressed by means of the word Jyeshtha. We should be able to understand the exact idea of effort, because the meaning of these terms is fixed; so is that of a number of others: for instance, Vaisvanara; the number six; oblation offered to the deceased ancestors; rope tied around an animal; the sacrificial posts; ransom, bondage; redemption; and sacrifices performed on the days of the new moon and the full moon.

Krama and the method of interpretation (Part - 1)

The text of the Vedas should be interpreted in accordance with the Krama method of its recitation, and we should assume that there is an intelligent plan underlying the whole, when we shall get the correct meaning of the entire text. It is, however, not necessary to interpret every portion of the text in this manner, for the whole of it is not composed in this way. We should do so only when it does not make sense otherwise. The meaning of the principal word can be understood by means of krama, and of others by reference to the principal word; and we should adhere to the order of words in the text.

Krama and the method of interpretation (Part - 2)

If there are a number of principal words in a sentence, they should all be regarded as synonyms. There are certain words which express their own idea completely; but even they need to be divided into parts when read in accordance with Krama, though there should be no change in their contents. There is good reason for following the krama method; but the meaning of the words is not obtained by merely adding up their parts. The division of things, like the division of animals into their species, is not a mechanical process; and even so the importance of a Mantra is due to the character of its meaning.

The method of interpretation: the law of action

Growth, progress or prosperity is the result of various kinds of action, which again are made up of parts; and if we count them up, we can trace its development from its very source. Special meanings have been assigned to certain words. For instance, the difference between Dyu and Prthivi corresponds to that between a desire and its fulfillment; and this is also the difference between two Vedic metres, - Ushnik and Kakubha. Again, the ceremony lasting twelve days is intended to express the idea of a large, expanding action, - the end of which corresponds to the final syllable of a word. The place of the last two parts of an object should be at the end; and this is contained in Gayatri, Brhati and Anushtupm metres. There can be no action without a direction by the intellect, for it is the function of the intellect to decide.

Karma and the method of interpretation: Mind, intellect and the soul

We should read the text properly according to Krama and analyze words according to correct grammatical rules, when we shall get their real meaning. There are some who would include the mind in the intellect; but it is possible to regard it as a separate entity too. The mind is associated with the Moon in the text of the Vedas and other sacred books; and this should enable us to understand the law of life. But the full moon also refers to a fixed point of time, implying that the mind can be properly controlled. On the other hand, possession signifies impropriety of conduct, for there is no fixed time for it. The connection between the mind and the Moon is based on reason.

The problem of action

Action implies a close connection between objects. All persons are entitled to act; but the manner of action of each is different. The actor maybe described as a man; but the term "man" refers to the whole human species, and so a woman is an actor too. But if the term "man" expressly refers to the male, it should be taken to be so. There are some who believe that a woman cannot own property; but she can do so; only she is second to man; but what belongs specially to her is the power to bless and to remain chaste. The four castes represent the same idea of subordination and inter-connection of things.

Law of action and inaction

A law is a statement of general truth; and what is said to be true of one man may be deemed to be true of all; and it is this that we should find in the sacred books. All this is described in the Vedas in accordance with certain rules; and we can fix upon the meaning by reading the text in accordance with Krama. It is necessary to have knowledge of science to be able to understand the idea of action, which is related to Time; and that will enable us to have knowledge of the soul. The sacred books enjoin action, but do not promise their fruit. They also contain prohibition against action; but that does not mean inaction: it only means prohibition against action that ought not to be done by a good man.

Energy and action: the language of the Vedas

Energy means activity which pervades each part of an organism. We can divide energy into parts, but not action, which is a unit, and is characterized by a purpose; and its success is due to the power of predominant thought that prompts action. All actions are inter-dependent, and cannot be separated from one from one another or the language that describes them. Hence there is an intimate connection between an object and its name. This is the basis of the language of the Vedas. There text is authoritative, and no unauthorized additions should be made.

The language of the Vedas: method of interpretation (Part - 1)

It is necessary to make a selection of our meaning; but if there is a special mention of a particular meaning or a particular cause, we should accept that in preference to anything else, even if some other meaning also makes sense. But there can be only one predominant thought, which must produce its own effect or result. The main and subordinate parts of the text are closely connected together, for otherwise the whole thing would become meaningless.

The language of the Vedas: method of interpretation (Part - 2)

As when we discover an error in a course of action, we adopt some other way to remove the defect, we must do the same in connection with the text of the sacred books. In some cases we may have to repeat the same process, while in others we have to find out where the weakness lies; and we should be satisfied only if a thing is found to be both intelligent and good. There are certain directions enabling us to understand the meaning of the text; for instance, we know the idea of boiled milk and of sacrifice offered silently.

The method of interpretation: the problem of action (Part - 1)

We can accept the meaning of words in their natural form only if it is the very best; but it should not be derived from some detached or casual remark, except in very special cases. It should not be obtained by breaking up the unity of idea of the text or by mixing up words; and the best result is obtained by dividing words into parts as in the case of Brhat and Rathantara-Saman hymns of the Vedas. But we should be careful to see that the whole text is connected together and has an unbroken unity of thought. When we see two meanings of a word, we must make up our minds as to which of the two we should accept; and we may find that the one we do has little connection with the ordinary meaning of the word. In this way we shall find that all human faculties are capable of performing action; but it is the special privilege of the intellect to direct it; and as the highest place belongs to the intellect.

The method of interpretation: the problem of action (Part - 2)

The idea of giving in charity: giving away one's self means giving away everything; a person can give away only what he has; neither the earth nor the sudra can be given away. It is only what belongs to a person that should be accepted as a gift by a priest. One action follows another, and one aim is succeeded by another. We cannot say that what remains after an action is its result, for the result is uncertain, and may be different from what is intended. An examination of an action spread over a number of days shows that one action follows another; and this is expressed by the number 112 or Prakrti; and both imply change as well as increase. Prakrti may be described in a number of ways: as something that confers benefits, or as something that is beyond all measure or limitations.

The character of Sacrifice: the method of interpretation

Sacrifice is an intelligent action, but begins initially with desire; and this is true of all action deliberately performed. It may be said that Japa or silent repetition of a name has no connection with the intellect; yet it is an act of sacrifice. Homa is an intelligent action, and is also associated with desire; but both Japa and Homa are like an oblation offered to the deceased ancestors.

The Method of Interpretation (Part - 1)

The meaning of the entire text should be in accordance with the teachings of the sruti. This will convince us of its correctness; and we shall find the description to be so accurate that the ideas and objects appear to be like living beings.

The Method of Interpretation (Part - 2)

The name Saman refers to active life. Action is associated with desire, and is divisible into parts, corresponding to which the words used in the text are also divisible into parts. We must not make any alteration in the language of the Vedas; and we should also accept the meanings of words bearing on the idea of action, without change of form. When we change the form of a word, the meaning may appear to be unusual; but we will not err, because there are certain technical terms to guide us. Words, the origin of which can be traced, are the best.

The Method of Interpretation (Part - 3)

The real meaning of a word is often very different from its common one; and we can understand its idea by dividing it into parts or referring it to its origin or root. The meaning of certain words has been specially defined: for instance, visva-jit (all conquering) means sarva-prshtha (or universal action); and Jyotishtoma is action,- with special reference to mind-energy or electric energy. If we do not interpret the text in this manner, the whole of it would become meaningless.

The Method of Interpretation (Part - 4)

There is good reason for following this method of interpretation. The common meaning of a word arises from retaining its existing form; but if we pronounce words correctly, we shall know their real meaning, which will be obtained by dividing them into parts. There is nothing irregular in this, and it enables us to know the exact meaning of the text.

The Method of Interpretation: The law of Action (Part - 1)

Let us consider certain words that are said to have a "disguise". The word Soma is such a word; and it has not been properly understood because it has been taken as a whole word, and not divided into parts. The word sruch is another; and we cannot accept its common meaning, because it would render the whole idea incomplete.

Action and the Mind: The Method of Interpretation

In all actions, of whatever kind, the mind comes first, because of its attribute, desire; and this is represented by the exclamation vashat, and also the invitation to eat and drink. The acts of buying, marrying, etc. are of the same kind; but they should also be performed as a sacrifice; and that is why those words are so important.

Search Results

The main reason for the publication of this web page, is to enable you (the reader) to search the web without leaving our websites.

Privacy Policy

The privacy of our visitors is important to us. At Narach Philosophy, we recognize that privacy of your personal information is important. Here is information on what types of personal information we receive and collect when you use/visit our website and its various web pages, and how we safeguard your information. We never sell your personal information to third parties.

Disclaimer

This website and all its web pages are academic in nature and free to be viewed by all visitors. The information contained in this website is for general information purposes only. The information is provided by Narach Philosophy and whilst we endeavor to keep the information up-to-date and correct, we make no representations or warranties of any kind, express or implied, about the completeness, accuracy, reliability, suitability or availability with respect to the website or the information, products, services, or related graphics contained on the website for any purpose. Any reliance you place on such information is therefore strictly at your own risk.

Sitemap

We realize that the investor may wish to go directly to a particular page on our website. To facilitate this, we have prepared a sitemap.

Narach Philosophy Blog

It is our endeavor to make you (the reader) aware of the Mimansa, a study of the secret of the sacred books of the Hindus; that is the Vedas. Mimansa means a reverent study leading to a scientific quest of truth.

Narach Investment

The main reason for the publication of this website, is to make you (the reader) aware of the investment world and how to manage your way around it. And also what the investment advisors are expected to explain to you.

Narach Investment on WAP Browser

The main reason for the publication of this website, is to make you (the reader) aware of the investment world and how to manage your way around it through our website; which has also been made accessable through WAP Browsers for your convenience.

Narach Investment Blog

It is our endeavor to make you (the reader) aware of the investment world and how to manage your way around it through our website. And also what the investment advisors are expected to explain to you.

Narach

The main reason for the publication of this website, is to create a holding website for the other websites and sub domains we have at present and would create in the future with relevant content and web resources to suite the needs and requirements of the visitors of our websites. At present we have three websites; that is the holding website (where you are now), a website on investment management and a website on Hindu philosophy. In addition we have also made our website on investment management available through the WAP browser; and have further developed one sub-domain on finance.

Narach Finance

The main reason for the publication of this website, is to make you (the reader) aware of the world of finance and how to manage your way around it. We expect, that after studying the material given on the various web pages of our website listed below, you would be more aware and better prepared with respect to your financial goals and objectives and decisions you would take in this regard. Many people who wish to start their own business need an injection of financial capital at the beginning of a business; the main source of funding for entrepreneurs is business loans.