After the exposition of Inference (Anumāna), the word (Śabda)1 will be expounded.
111
Śabda-Pramāņa or the Instrument (or Means) viz, ‘Word’, is that which produces the know- ledge obtained from sentences non-uttered by the non-trustworthy (men) (An-āptā). Non-uttered by the Non-trustworthy’ is (a characterisation advisedly) employed to controvert the opinion that ’the Word’ (Vedas) is of human origin. Or the Word’ is that which is exempt from the sense-errors (Karana-dosha) and con-
trarieties (Bādhaka-pratyaya)."**
*** ‘Word’ means ‘Holy Word, Revelations or The Scriptures; or traditionary lore handed down by agents worthy of confidence Vedas. Vide, Aptopa- dalas Sabdak [Sankhya-Sutras. I. 101].
•
=
153 1. e., errors arising from the defects of percep- tive and active senses in persons, the ‘Personal aquations’,
14 I. ., Opposing elements, such as intrinsic, extrinsic and commonsense contradictions.
III.]
THE WORD
49
At the outset of a Creation, God (Bhaga- vān,) 1" evolved out of His Consciousness what
195
past order of the Vedas had there lain, and taught them to Catur-mukha.. When this is granted, eternality and non-human-ness are assured. Then are absent the errors of sense
and contrarieties.
But it may be asked how the Vedas can be authoritative (Prāmāṇyam), inasmuch as the Mimāmsakas"" admit them only as concerned with Karya or Effects, and that Texts concern- ing the Self-evident (Siddha) Brahman (God),
150 Personal God. See J. R. A. S. for July 1910 for a discussion of the term Bhagavān,
11* The Demiurge or the Four-faced First Lord of Creation. The four faces uttered the Four Vedas.
•
17 The School of the Vedas who contend that work is Deity, and work done generates Effects, or whatever Fruits are desired by mankind. Hence these are said to belong to the Effects’ faction. Per contra are the Vedantins who posit Brahman or God as the Effective or ready, or what is Self- Evident (Siddha), and that Holy Vedic Texts need not necessarily be with reference to ‘Effects’ but they as well educate or instruct mankind as to God, a self-evident fact, or a fact not ’effectible’ or ‘creat- able’ as the Mimāṁsakas would contend.
7
50
YATINDRA-MATA-DIPIKA
[Advent
do not convey instruction. This (objection) is met by showing that (1) these Texts which are concerned with the Self-evident Brahman are employable for purposes of contemplation (Upasana), partaking of the nature of effects (Kārya); (2) that even sentences employed in wordly affairs, such as: ‘Thy father is doing well,’ do convey instruction (or sense); and (3) that in the world it is seen that children, gradually and repeatedly taught by their mothers, fathers etc., by employing words connoting mother, father, uncle, moon etc., (at same time) indicating these with their fingers, come to understand the meanings thereof: Hence, in the (case of the) Vedas also, words convey instruction (or know- ledge) of things self-evident. Hence there is no room for questioning the authoritativeness of the Vedas.
(Also) it need not be doubted how that part (of the Vedas) which treats of Abhicara etc.,"" can be authoritative, for by their means visible
128 Spells, Incantations and such other thaumatur gical work employed for malevolent purposes, such as for killing an enemy &c.
III.]
THE WORD
51
results are demonstrated that thus, an incen- tive for engaging in works fructescent of invisible results, such as Svarga etc.,’
provided.
Such texts as:
139
may be
120 Post-Sun are construable as meaning that the Post is as shining as the Sun.
Hence in their totality are the Vedas authori- tative.
This Veda is twofold: (1) the Pre-Division (Purva) treating of Works (Karma), (2) the Post- Division (Uttara) treating of God (Brahman).
The Pre-Division treats of Works, which is Worship (of God); and the Post-Division treats of Brahman (God), the Worshippable. Hence both the mimämsas, or Vedic Discourses consti- tute one Science (Śāstra).
** Paradise, material heavens.
139 Post is the Sacrificial Post fixed in the Sacri-
‘Post-
ficial Yard (Yaga-Śala) for tying the victims. Sun’ is a metaphor meaning that the Post is as bright as the Sun, not the Sun itself, which would be absurd, and therefore Veda itself absurd. [Vide Jaiminiya-Nyāya-Mālā. I. 4. 15, and Kṛshna-Yajur
Brāhmaṇa. L 2.5].52
[Advent
Comprised of the Two Divisions, (the Vedas) are made up of Ṛg, Yajus, Sāma and Atharvana.
These again branch out innumerable.
The diversified Rg. etc.,-Veda is three-fold, such as Mantra, Arthavada and Vidhi.
Mantra explains the Purpose (artha) of action, (or shows the motive for act).
Arthavada constitutes passages intended to stimulate effort conformable to Injunctions (Vidhi).
Vidhi is ’text’ which enjoins what is good (for one to do). Vidhi (Injunction) is again threefold:-
(1) Apūrva, (2) Parisankhyā and (3) Niyama. Again is it divisible into many classes; such as: Nitya, Naimittika, Kāmya &c.
Apurva-Vidhi comprises such injunctions as: ‘Sprinkles paddy’.
Viśishţa-Vidhi (falling under Apūrva) is medi- tative injunctions such as mano-maya.1.
4
101 Vrikin prokskati’ :
***Mind-apprehensible’, one of the attributes of God to be meditated on. This attribute is mentioned along with others. Vide Chhandogya-Upanishat: III 14. 2, and Vedānta-Sūtras; I. 2. 1ƒ.
THE WORD
53
Parisankhya-Vidhi comprises such injunc-
tions as:—
"
Holding this rope’.
134
188
Niyama-Vidhi “** comprises such injunctions as require (a disciple) approaching the holy pre- ceptor.
Nitya-Vidhi comprises such injunctions as the twilight meditations (Sandhyā-Vandana).
185
Naimittika-Vidhi comprises such injunctions as the Ishfi performances etc., consequent on birth.
Kamya-Vidhi comprises such injunctions as the performances of Jyotishtoma etc.
100
Thus the Veda comprised of Vidhi, Artha- vāda and Mantra, has the limbs, (1) Chhandas,
1a Imam agrbhṇan raśanām’. [Krshna-Yajus-Sam- hitä: V. 1. 2].
- This verse may be of use:-“Vidhir antyantam aprapto niyamaḥ pākshike sati, tatra câ’nyatra ca praptau parisapkhyā vidkiyate.”
180 A sacrifice where butter &c. are oblated, and neither animal nor the Soma-plant.
"” A Soma-Sacrifice typical of a whole class of Vedic ceremonies. Read “Jyotish tomam prathamam upayanti”. [Krshna-Yajus-Samhita: VIL. 4. 11].
54
[Advent
(2) Kalpa (3) Śikshā, (4) Nirukta, (5) Jyotisha,
and (6) Vyakaraṇa.
Chhandas is the exposition (of metres) such as Anushtup, Trishțup &c. (Metrics).
Kalpa is the exposition of the modus operandi of Śrauta1 and Smarta’s ritual. Śikshā is what concerns itself with the syntactical collocation of letters (Phonetics).
Nirukta is what concerns itself with the ex- planation of rare meanings (of words) (Etymo- logical lexicography).
Jyotisha is what determines the time for undertaking Adhyayana and its precepts (Astronomy and Astrology).
Vyakarana is known to be that which deter- mines the pure word-formation and intonation (Grammar).
Thus, the authoritativeness of the Veda with its limbs is evident (or established).
Smrti is authoritative, for it is not opposed to Śruti; "" expounds (the Law of) Acara or
188
n
187
"
187 What belongs to Śruti or Vedas (what is heard). Smrti ΟΙ Dharma-Śāstras (what is remembered or what is heard. Hence the Smytis have their roots in the Śruti).
III.]
THE WORD
55
conduct, Vyavahāra or Transactions, Prāyaś- citta or Penances, etc., and instituted by our Aptas or Elderly well-wishers.
141
Though Hiranyagarbha"" and others are all well-meaning (apta), they are subject to the influences of the Three Gunas. 140 Hence those portions of their works: Yoga," Kapila etc., are alone authoritative which do not conflict with the Smṛtis of Manu and others; only those portions which contradict true tenets (tattva) are discarded.
143
The authoritativeness of Itihāsas and Pura- nas are self-evident by reason of their Exegetic character on the Vedas.
As regards (Mahā-)Bhārata and Rāmāyaṇa
143
""" Same as Coturmukha or the four-faced Demiurge. The first authorship belongs to him of the Yoga- Śāstra. Pātañjala and other works are based upon that Original.
140 The Satva (pure), Rajas (mixed) and Tamas (impure) properties of matter, which affect the mind as they happen to be each in the ascendant, See Vedanta-Sutras II. 1. 1ff:
“1I. e. the Sankhya System by Kapila. 143 Means Old Chronicles.
148 These works come under Itihasa.
56
YATİNDRA-MATA-DIPIKĀ
[Advent
(Itihasas), any passages or tenets which may seem objectionable must be duly interpreted in the same manner as the Vedanta-passages
are.
The Puranas also, treating of the Five (Topics): creation etc., are divisible into the (three) groups: Satvika (pure), Rājasa (mixed) and Tamasa (impure); and where they conflict with true tenet (tattva), they are no authority. The rest is authoritative.
144
The Paśupata etc., Agamas are likewise (to be considered).
The Pancarătra-Agamas viz. Āgama-, Divya- tantra-, Tantrāntara-, Siddhāntas, are in their totality authoritative, for nowhere do they conflict with the Vedas. Likewise is the Vaikha-
nasa-Agama.
145
14 Read Vedanta-Sut: II. 2. 35. Patyur &c.
HD
39
"
"
II. 2. 8. Utpatti &c. And also see our Article on Pancaratra in J. R. A. S. for October 1911. Paushhara-Samhita enumerates four divisions: Āgama, Mantra, Tantra and Tanträntara, all of them being Doctrine (Siddhanta). Read Vedantacārya’s Work: The Pancaratra-Raksha for details.
III.]
THE WORD
57
Likewise are the Dharma-Śāstras. * The Law-Makers are Sandilya, Paraśara, Bharadvāja, Vasishtha, Hārīta and others.
Likewise, where requisite, are the Śilpa (Architectonics), Ayur-Veda (Life-knowledge, i. e. Medicine), Gāndharva (Music) etc.
Śilpa is the treatise on the subject of found- ation, construction of turrets, enclosures ctc. Ayur-Veda is medicine; Gandharva treats of music etc. Of this the Bharata-“gama deals with (the art of) dancing.
146
Also amongst the sixty-four Crafts, what- ever is useful for Tattva (Truth), Upāya (Means) and Purushārtha (Goal), is authoritative.
More authoritative are the Blessed Utterances of such saints as Vakula-“bharaṇa. "”
166
*Social, legal and religious polity of the Hindus. *** For an enumeration of these Crafts (Kalās), see Vasudeva’s commentary on Yatindra-mata-Dipikā, called Prakaśa [Anandaśrama Series, Pūna. No. 50].
Lit., the Vakuja (Mimusops Elenge) decked, a name of St. Nammāzhvär, for whose life, see our Lives of Dravida Saints. An enumeration of his works is also there to be found. These Treatises are all in Tamil poetry, called Prabandhas.
8
58
YATINDRA-MATA-DIPIKĀ
[Advent
Most authoritative are the works composed by Blessed Teachers (Acāryas) such as Rāmā- nuja, viz., Śrī-Bhāshya TM** etc.
Paurusheya or of ‘human origin’ are works characterised by their dependence on the free-will of man and by (merit of) singular composition. In this definition is included all such works as Kavya or poetics, Nafaka or Histrionics, Alankara or Rhetorics.
As authoritative likewise are worldly utter- ances by (our) well wishers (apta) which possess (the features of) (1) Ākānkshā, TM** (2) Yogyatā and (3) Asatti; 150 for example when it is said:
148
149
*** The Great Commentary on the Vedanta-Sūtras, expounding the Visishta-‘dvaita philosophy and reli- gion. For Rāmānuja’s History and his works, see our LIFE OF RAMANUJA.
*** Lit., ’ desiring’, or that which desires a word or words, by the supply of which a sense desired to be conveyed is made complete. Horse’, if uttered singly, desires for other words.
•
4
349 Lit., fitness’, or that which conveys a reason- able sense. ‘Horse talks’ for example would be
absurd.
180 Asatti or Sannidhi is lit., Proximity or Juxta- position. Where Horse’ is uttered at one time,
III.]
THE WORD
59
“The river-side abounds with five kinds of
fruit.’
Thus (also) both the Vedic as well as the (Lau- kik) worldly utterances have a property common to them again, which is twofold: (1) Mukhya- vytti or Primary force, and (2) Gauṇa-vṛtti or Secondary force.
181
C
Mukhya-vytti or Primary force is the Abhidhū- vṛtti” or denotative power, for example (the word) ‘Lion’, denoting (or meaning) the King of the Forest’ (only). The Primary power (of words) is further resolvable into many varieties such as: Yoga or Radical (or etymological), Rudha or Conventional, and Yoga-rudha or Radical-Conventional,* etc.
Where the Primary force is affected, the next nearest sense becomes the metaphorical (Upacāra).
and ’neighs after a long interval, it would be want- ing in that Proximity which would convey the sense: ‘Horse neighs.’ [See Tarka-Samgraha, Dipikā &c].
181 See Sahitya-Darpana; Kavya-prakāśa &c.
*The word “Pankaja” for example, which means lotus, for it grows up from mire.
60
[Advent
The Metaphorical is again divisible into: (1) Lakshaṇā or Indirect and (2) Gauna or Secondary. The First (Lakshaṇā) is thus: ‘A hamlet in the Ganga’ means a hamlet on its bank, as, for a hamlet directly located (in the river itself of Ganga) is a violation (of sense); hence indirectly the bank (of Gangā) is meant. The second (Gauna) is thus:-‘A lion is Deva- datta’, is to indicate that Devadatta is endowed with strength etc., (like the lion).
Thus all utterances, Vedic and of the world, have reference to objects with attributes, and import duality.””"
As in the manner that terms denoting ‘body’ have their final connotation for the ’embodied,’ 153
16 The author here alludes to the Advaitic or monistic doctrine which disproves duality or all dis- tinctions or differences actually discernible in Nature.
188 I. e., the Possessor of the body, or the living spirit or soul in the body. When I say ‘I’, pointing to my body, the term ‘I’ means eventually the soul in the body. By parity of reasoning, all terms which denote the Kosmos refer finally to the Substrate or Noumenon which sustains it, without which Kosmos can have no existence. Hence Kosmos is '
‘Body’ to God, and God is therefore the Embodied’.
III.]
•
THE WORD
(
61
so all Soul ‘-terms denoting Brahma, Rudra, Agni, Indra &c., constituting the ’ Body’ of God (Bhagavān), and similarly Non-soul’ terms denoting Matter (Prakṛti), Time (Kala), Ether (Akāśa), Life (Prāṇa) etc., all have their final connotation in the ‘Embodied’, The Supreme Spirit (Paramātman), Nārāyaṇa. Thus do the Teachers (Ācāryas) propound. The ultimate import of all Vedantic Sentences is understood as thus interpreted.
184
104
We shall in the Advent (IX) on Iśvara (God), discourse on (the topic of) Nārāyaṇa,
as the Ultimate Connotee of all terms, His All-bodied Character etc.
Thus ends Advent III.
The Treatment of Word (Śabda)
in the
“Light of the School of Rāmānuja”.
4
10 The conception of God as conveyed by this term is elaborately treated in the Rahasyas’ of the Viśishtâdvaitins. Our own works in English explain it in diverse places. Briefly the sense may be gather- ed from the passage in the Narayan-opanishat: “Antar bahis ca tat sarvam vyāpya Nārāyaṇas sthitaḥ.