Relevance of Mimamsa ideologies in lawful decisions
Prof. A.S. Aravamudan
Professor in Mimamsa
Sri Lal Bahadur Shastry National Sanskrit University,
New Delhi.
Amongst all philosophical systems, the Mimamsa philosophy established by Maharishi Jaimini is for the welfare of all, is considered the most superior. This philosophy is the most comprehensive in both word and meaning. Based on the Vedic statements, this philosophy advocates that there is a great importance in performing rituals for the sake of attaining salvation. The performance of these rituals is a definite process. Therefore, an explanation of the Vedic statements, which are considered apaurusheya (not created by humans), is necessary. Similarly, a clear understanding of the process is also required. Otherwise, people will not be able to determine what is beneficial and what is harmful, what is virtuous and what is sinful, and they will not be able to perform their prescribed duties.
The Vedic statements are of two types: those that enjoin (pravrataka) and those that prohibit (nivartaka). This two-fold nature of Vedic statements is diverse and extensive. Therefore, it is essential to carefully consider the interpretation of Vedic statements according to the context. The Mimamsa Shastra explains how to properly interpret the Vedas and provides a clear path for understanding. As it is said, ‘When the meaning of dharma is being investigated, the Vedas are the ultimate authority.’ Mimamsa will show the way to follow.[1]
The meaning of this is that even when the meaning of dharma is being investigated through Vedic statements, the path of duty is not directly revealed by the mere utterance of Vedic words, despite their indicating other meanings. Therefore, the Mimamsa Shastra will fulfill this gap in understanding the path of duty. The six ancillaries of the Vedas are well-known[2], namely:
1) Shiksha (phonetics) 2) Vyakarana (grammar) 3) Chhanda (meter)
4) Nirukta (etymology) 5) Jyotisha (astronomy) 6) Kalpa (ritual)
These disciplines are considered essential for a proper understanding of the Vedas and their meaning.
Among these Vedic ancillaries, Mimamsa Shastra is considered an integral part. Scholars believe that Mimamsa Shastra is a direct limb (anga)[3] of the Vedas. Whatever directly contributes to the understanding of the true nature of the Vedas and the determination of their meaning is considered a limb (anga). Whatever contributes to the determination of the purpose of these limbs is considered a subsidiary limb (upanga). Therefore, it is said that Mimamsa Shastra is an upanga of the Vedas.
The disciplines that deal with the phonetics, words, and meters of the Vedas are Shiksha, Vyakarana, and Chhanda. The disciplines that explain the meaning of words, their specific uses, and their etymology are Nirukta, Jyotisha, and Kalpa Sutras. In this way, texts like the Puranas, which are neutral and not directly involved in the performance of rituals, but aim to enhance the understanding of Vedic meaning, are considered subsidiary limbs (upangas).
The subsidiary limbs (upangas) of the Vedas are the Puranas, Nyaya Shastra, Mimamsa Shastra, and Dharma Shastra. There are eighteen major Puranas, starting with the Brahma Purana, and eighteen minor Puranas (Upapuranas). Similarly, the Ramayana and Mahabharata are also considered subsidiary limbs. Nyaya Shastra has four divisions: Vaisheshika, Gautamiya, Kapila, and Laukika. Dharma Shastra includes the Smritis of Manu and others.
Mimamsa Shastra is divided into two parts: Purva Mimamsa and Uttara Mimamsa. If Mimamsa Shastra is considered as one, then it has 20 chapters. Only Purva Mimamsa has 12 characteristics. The specialty of Mimamsa Shastra is that it is a science of sentences (vakya shastra). Due to this, it is helpful for all other sciences like Padashastra (grammar) and Pramanashastra (epistemology). All verbal expressions in the world are in the form of sentences, whether spoken or written. Without understanding the meaning of sentences, one cannot understand the purpose, object, and other aspects. Therefore, Mimamsa is the most suitable for understanding the meaning of Vedic sentences. Similarly, Mimamsa determines the meaning of sentences of other schools of thought without contradicting their views. The purpose of Mimamsa Shastra is to understand dharma (righteousness). Therefore, it is said: ‘Now, therefore, the inquiry into dharma’.[4]
In Mimamsa Shastra, the role of logic is to follow the worldly conventions and limits. The Mimamsa principles are established in accordance with the worldly ways. These principles guide the entire world. In this Mimamsa Shastra, there are about 964 chapters (adhikaranas). In all these chapters, relevant principles are explained. In some chapters, new principles are also explained in the context of counterarguments. Therefore, this science is also known as Mimamsa Tarka (Mimamsa Logic). The reason for this is the abundance of principles. Due to this, the principles derived from this science are used to guide actions in logical reasoning.
As mentioned in the Vartika Slokas[5], even the strongest people in towns and villages are subdued by the weak but powerful rulers. Therefore, even the weak should not be underestimated. Similarly, just as the world has different types of people, such as those who commit Brahmanicide (killing a Brahmin) and those who perform Ashvamedha (horse sacrifice), the Vedas also have corresponding injunctions and prohibitions.
If we examine the worldly principles implied in these verses, the subject becomes clear. Similarly, if we examine the Nyaya Mala Slokas like ‘Na putam syat gokshira shvadritau ghritam’ (A pot of ghee cannot be made from the milk of a dog) and other texts like Shastra Deepika, Bhatta Deepika, etc., we get a deeper understanding of worldly principles.
The principles of Mimamsa are greatly beneficial in all worldly dealings and in the court of law. When there is a doubt or inquiry about Hindu religious matters, the Smritis like Yajnavalkya and others are referred to, and similarly, the principles of Mimamsa are also examined through debates and discussions. This approach is widely accepted by judges and scholars. The word ‘Nyaya’ has the same origin in both Jaimini’s and Akshapada’s philosophies, and its etymology is ‘nīyate prāpyate vivakṣitārthasiddhiḥ anena iti’ (leading to the attainment of the desired goal). However, there is a difference in the interpretation of meaning between the two philosophies.
In Mimamsa Shastra, the term ‘Nyaya’ refers to a chapter or section. The Jaiminiya Nyaya Mala also uses the term ‘Nyaya’ to refer to a chapter. In Nyaya Shastra, ‘Nyaya’ means ‘a sentence with five members, used to infer something beyond the senses, based on the words of another’. Similarly, ‘Mimamsa Tarka’ is also known as ‘Nyaya Shastra’. Other definitions of ‘Nyaya’ include ‘examination of meaning through valid means’, ‘determination of meaning through all valid means’, and ‘a sentence with five members that leads to the determination of meaning’. These definitions can be found in the Nyaya Bhashya and Nyaya Varttika texts. The decision of Prang-Vipaka is also called ‘Nyaya’. A special feature of Nyaya Shastra is that it is concise and composed of sutras, whereas Mimamsa is more elaborate and composed of commentaries. Actually, a Nyaya decision consists of five parts: proposition, reason, example, application, and conclusion. The terms ‘riti’, ‘prakara’, and ‘paddhati’ are also used to refer to the method or process of Nyaya. For example, in the Aitareya Brahmana (3.5.41) …[6]“
The virtuous one said, ‘Just as a dog’s tail will always be crooked, one who commits sin even once will repeat it again and again. Therefore, you should not deviate from the path of justice, and protect the varnashrama (social order) according to justice.’ Thus says the Gautama Dharmasutra.
Here, the word ‘Nyaya’ means ‘in a manner contrary to worldly conduct’, as explained in the commentary. Similarly, in the Nyaya chapter, ‘Tarka’ (reasoning) and ‘Abhyupaya’ (means) are used to understand and determine the meaning, where reasoning becomes inference.
“In the Apastamba Dharmasutra (1.22.2)[7], the word “nyāyasahitān” means “accompanied by reasoning” or “supported by logic”. This implies that nyāya (justice), upapatti (inference), and yukti (reasoning) are also meant. In the same context, it is said that “the limbs (of the Veda) are primarily denoted by the principal words” (Nyayavit-samaya). Here, the limbs of the Kalpasutra are denoted by principal words like Chhanda, Veda, Brahmana, etc., but this is not nyāya (justice). This is the established view of the Nyāyavids (logicians). Therefore, in the Adhvara Mimamsadhikara, the arguments that support the prior view and are based on reasoning are seen to be denoted by the word nyāya.
In the Tantravarttika (1.3.4.8)[8], kumarila Bhatta says that “the power of the word is understood through reasoning”. Here, Sudha’s commentary explains that “in that sarvāngāmitva (all-pervasiveness), nyāya (justice) is the yukti (reasoning) of the power of the word, which is the essence of nyāya”. Here, the word nyāya means yukti (reasoning). Similarly, in Jaimini’s sutras, the word nyāya is used many times, and everywhere it means yukti (reasoning), yuktam (proper), yogya (fitting), as in “anyāyacānēkaśabdatva[9]” Therefore, the science of nyāya is also known as the science of reasoning, method, or procedure. The names of texts like Nyāyakaṇikā, Nyāyamālā, Nyāyabheda, Nyāyaratnamālā, and Nyāyaprakāśa, which explain the principles of this philosophy, also reveal this truth.
The purpose and context of Mimamsa Nyaya
Mimamsa Nyaya was propounded by Maharshi Jaimini. These Nyayas are in the form of sutras, in accordance with our traditional principles. The commentaries on these sutras were written by Shri Shabar Swami, Kumaril Bhatta, and Prabhakara. Eminent judges have used these Nyayas in their judgments.
When Vijnaneshwara, Jimutavahana, Nandapandita, and others saw ambiguity and inconsistency in the Smritis, they used Mimamsa Nyaya to determine the meaning. The principles of Mimamsa were composed to clarify the intentions of religious people. The logical consistency of these Nyayas is used in jurisprudence, grammar, and other philosophical systems. Therefore, it is known that Mimamsa Nyaya has universal applications. Wherever there is inconsistency in decision-making, the principles are applied in those places. The principles are:
1. Samanjasiddhanta (Consistency Principle)
2. Vikalpasiddhanta (Alternative Principle)
3. Badhasiddhanta (Exception Principle)”
The Samanjasiddhanta (Consistency Principle) collects consistent creations. Through this principle, a judgment is made based on consistency. When there is inconsistency between two or more things, the Vikalpasiddhanta (Alternative Principle) is used to make a clear decision by choosing one option. Here, due to inconsistency, exclusion of things happens, and the Badhasiddhanta (Exception Principle) applies. Maharshi Jaimini, in his Jaimini Sutras, second chapter, ninth sutra, establishes the Samanjasiddhanta. It is applied where inconsistencies occur. An example of Samanjasiddhanta is the assumption of a momentary thing being the cause of heaven.[10]
Thus, the assumption of something previously unknown is better than a contradictory statement. Or, it can be said that the power of a sacrifice (yaga) is all-pervading. The difference between ‘apurvam’ (something previously unknown) and ‘prakriya’ (procedure) can be understood from the process.
Similarly, the Uhasiddhanta (Implication Principle) also functions. The word ‘Uha’ implies reasoning or adaptation. Generally, it involves changing the meaning of a word according to the context. In Jaimini’s Mimamsa Sutras, chapter 9, it is said: ‘Anukulana’ (adaptation) is done for the sake of ‘Ekadarsa’ (uniformity). In this context, the consideration of ‘Uha’ is done: ‘Agnaye jushṭa nirvāpayāmi’ (I offer to Agni) in the Agneya Yaga (fire ritual).
A rule is seen in modern Western interpretation and meaning-making: ‘Nirmana Nyaya’ (Constructive Principle) and extreme adaptation for the sake of reasoning. This is exactly in line with Jaimini’s teachings.
Maharshi Yajnavalkya said – A decision should be based solely on the scriptures; even a single improper decision can harm the dharma. In court cases, an example is given – Beni Prasad vs Har Dai Bibi, in this judgment, the Allahabad High Court judge extensively used Mimamsa Nyaya in writing the judgment. There, the logical consistency and scientific nature of Mimamsa Nyaya are also mentioned. Mimamsa Siddhanta is a part of a great intellectual treasure trove.
In this judgment, Mimamsa Siddhanta was used to interpret the sixth clause of the Land Acquisition Act. Similarly, Mimamsa Nyaya is also extensively used in British courts.
In some places, the discussion of Hetumanigada Adhikarana is prescribed. The subject of Hetumanigada Adhikarana is as follows:
The argument is presented as ‘Hetu’ or praise, but it is not a means of proof. Without hearing, there is no Hetu, and therefore, the means of proof is not sufficient. The ritualistic use of Shurpa (a type of vessel) is not optional for non-ritualistic purposes. Therefore, Hetu is meaningless, and praise is the main focus.[11]
This sentiment is expressed here that the direct command is not heard, but it is to be spoken by the power of praise. The knowledge of its meaning is to be presented. And then, the result is also to be explained by that sentence, which is useful for praise. Thus, the difference in sentences is created by explaining two meanings in one sentence.
The study of Mimamsa Shastra contributes to the fields of education and society, leading to worldly and otherworldly happiness. Although the purpose of Mimamsa Shastra appears to be otherworldly, its impact is also seen in the social sphere. Mimamsa Nyaya is not only the nurturer of Hinduism but also capable of resolving all inconsistencies and obstacles in the world. Mimamsa Nyaya is extensively used in court cases. All competent authorities must necessarily acquire knowledge of the established texts of Sanatana Dharma. Only then can the proper protection of Indian culture be ensured. The study of Mimamsa Shastra will certainly contribute more to the fields of education and society.
[1] “dharme pramīyamāṇe hi vedena karaṇātmanā |
itikarttavyamārgaṃ mīmāsā prayiṣyati || “ślokavārtikam
Note: This text is an excerpt from the ślokavārtikam, a commentary on the Mimamsa Sutras by Kumarila Bhatta. It highlights the importance of interpreting Vedic statements correctly and the role of Mimamsa Shastra in providing a framework for understanding the Vedas.
[2] “śikṣā vyākaraṇaṃ chandaḥ niruktaṃ jyotiṣaṃ tathā |
kalpaśceti ṣaḍaṅgāni vedasyāhuḥ manīṣiṇaḥ ||
[3] Note: In this context, the term “anga” refers to a direct or primary limb, while “upanga” refers to a subsidiary or secondary limb. The text emphasizes the importance of Mimamsa Shastra in understanding the Vedas and their meaning, and considers it an integral part of the Vedic tradition.
[4] athā’to dharmajijñāsā- Mīmāṃsāsūtram 1/1/1
[5] atyan-ta-bala-van-to-‘pi pau-ra-jā-na-pa-dāḥ janaḥ |
dur-balair-api bādh-yante pra-balaiḥ pār-thiva-āś-ritaiḥ |
antara yād-ṛśa loke brahma-hatyā-śva-medhayoḥ |
vidyate tād-ṛśo veda vidhāna-pratiṣedhayoḥ | iti |
[6] suhovāca śunaḥ śepa ajīgati pitaraṃ yaḥ sakṛt pāpakaṃ kuryāt kuryādenat tato’param |
nāpagāḥ śūdrānn-yāyād asandheya tvayā kṛtam |
[7] ādhyātmikāṇā yogān anutiṣṭhet nyāyasahitān
[8] tasyāśca sarvagāmitva tanyāyatvāt pratīyate
[9] Mīmāṃsāsūtram 1.3.26.
[10] kṣaṇikasya vinaṣṭasya svarga-hetu-tva-kalpanā |
viruddha mān-tareṇā’taḥ śreyo-‘pūrvasya kalpanam |
āvānta-vyāpṛtir-vā śaktir-vā yāga-jocyate |
apūrvam-iti tad-bhedaḥ prakriyā-to-‘vagamyatām | ślokavārtikam
[11] tena hyan-namati prokto vādo hetur-uta stutiḥ |
hinā śrutā hetutā’taḥ śūrpānyac-ca sādhanam |
śūrpa-sādhanatā śrautī na-‘śrautaiḥ sā vikalpyate |
ato nir-arthako hetuḥ stutis-tasmāt pravarttikā | iti | Nyayamala 1/3/9-10