Philosophy And Vedic Exegesis In Mimamsa

SR No.: 269454
Original Sutra Author: N/A
Author: Johannes Bronkhorst
Publisher: Johannes Bronkhorst
Total Pages: 7
Language: English
Classification: Article
File Size: 2 MB

Page 7

370 JOHANNES BRONKHORST PHILOSOPHY AND VEDIC EXEGESIS IN THE MIMAMSA 371 28 Sabara on Mis 1.2.10: vyttantanvakhyane 'pi vidhiyamana adimattadoso vedasya prasajyeta. "Sabara on Mis 1.3.33: tad etad atmapratyaksam yac chabda uccarite vyaktih prafiyata iti. kim sabdad utaklter iti vibhago na pratyaksah. 16 For an assessment of Sabara's argument see Scharf 1993. 29 RV(S) 10.47.1 etc.: jagrbhma te daksinam indra hastam. 17 Sec Sabara on Mis 6.7.22. 30 Sabara on Mis 9.1.9: athaivam ucyate, tasyaitad vacanam yo glhitavams tasya hastam iti. ucyate - naitad adhyavaseyam. adimattadoso vedasya prasajyate. 18 Sabara on Mis 1.3.10. 31 Pollock (1989, p. 608) refers to this passage in an article that draws attention to the non-historical nature of much of Sanskrit literature, possibly in imitation of the Veda. 19 Sabara on Mis 6.1.51. 20 Sabara on Mis 1.3.10: na tesam esam ca vibhagam upalabhamahe. 32 Sabara on MiS 1.1.32: vanaspatayah sattram asata; sarpah sattram asata; jaradgavo gayati mattakani. None of these three citations seems traceable in the Veda as we know 21 The origin of this quotation is obscure. See Garge 1952, pp. 125, 128, 136. 22 Sabara on MiS 8.1.2: ... vidhyadih ... agnyanvadhanadividhanakandena ... buddhau samnihitenaikavakyatam yati darsapurnamasabhyam yajetettham iti, 39 Not only in the Mimamsa. Fox (1992, p. 41) observes with regard to Biblical interpretation: "Unerring scripture requires the acceptance of allegory, the belief that a text may appear to say one thing while meaning another." 34 Sabara on Mis 1.4.1: kascid asya (= samamnayasya) bhago vidhir yo 'viditam artham vedayati yatha somena yajeteti. Sabara on Mis 3.1.21: avaidikah sa purusabuddhipurvako vakyartho bhavet. A parallel situation is discussed under Mis 2.1.49. Of a sequence of three mantras only the first one has a verbal form; number two requires (but does not have) another verbal form; and number three requires the same verbal form as number one. According to Sabara, this verbal form can be supplied to the third mantra, but it is not the Vedic word that is supplied, but the identical secular word. 24 Prauwallner 1968, p. 26.12-14: yada knudadibhir upahatam mano bhavati, indriyam va timiradibhih, sauksmyadibhir va bahyo visayas, tato mithyajnanam, anupahatesu samyagjnanam. MALA WI 28 SBh 1.1.2 (Frauwallner 1968, pp. 16.15-18.5): vipratisiddham idam abhidhiyate 'braviti ca vitatham ca' iti. bravitity ucyate 'vabodhayati, budhyamanasya nimittam bhavafiti. ... yadi ca codanayam satyam 'agnihotrat svargo bhavati' ity avagamyate, katham ucyate 'na tatha bhavati' iti. atha na tatha bhavati, katham avabudhyate. asantam artham avabudhyata iti vipratisiddham. ... yat tu laukikam vacanam, tac cet pratyayitat purusad indriyavisayam va, avitatham eva tat. athapratyayitat purusad anindriyavisayam va, tat purusabuddhiprabhavam apramanam. 20 Strangely enough, the rabbinical interpretation of the Hebrew canon does not seem to accept this inference: even though the scriptures are timeless, they do refer to historical events. See Bohl 1991, p. 162. 27 7S 2.1.1.4: sa atmano vapam udakkhidai.