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.

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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 same word should have the same meaning throughout. Food does not minister directly to the intellect; but goodness is associated with both the intellect and the soul.

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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.

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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.

Certain ideas have been described in a special manner: for instance, grain and the cup holding it; and among all kinds of grain, rice is regarded as the best. All this is associated with the idea of sacrifice.

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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.

When we pronounce a word according to krama, the word itself should remain intact; and if we have to break up the form of a word in accordance with krama, it should be done immediately, when it would give us the required meaning.

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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.

A sacrifice or a great good action consists of parts, which may be described as major and minor.

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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 result of an action is achieved more by skill than Time; but if we have done our best and yet failed, we can attribute the failure to Time. The decay of the body may be caused by Time; but, apart from this, the result of an action is due to the character of the impelling force.

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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. The meaning of certain terms is specially defined: for instance, Mitra and Varuna signify renunciation of action when the work of life is done.

There is purpose in action, and its idea is illustrated by the Soma sacrifice. Action with a purpose arises because of a close connection between the actor and the objects of life. All purpose has its value; but the final purpose of action is purification.

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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. Desire means that there is such purpose; and it implies dependence as well as attachment.

There is diversity of purpose and action; nevertheless, all things meet and mingle in the world; and this is symbolized by the formation of curd out of milk as well as by Nature or Prakrti.

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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.

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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. For instance the ten Adhvaryu priests refer to the ten senses; and we have also the idea of detachment or disinterestedness in action. There are also other terms used in the text; and all the constituents of action are called Ritvij priests. They are sixteen in number, and the "master of the sacrifice" or the soul is the seventeenth; and all these perform all kinds of actions referred to in the sacred books.

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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.

Natural desire comes first, and the idea of its purification afterwards. Lower animals are characterized by an urge in respect of primary and not secondary actions and objects; and there is little difference in their milk, which is easily effected by time.

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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. The origin of desire is knowledge, and animate and not inanimate objects derive satisfaction from it. This idea of satisfaction is described in the sacred books in various ways. The mind and the senses too have their share in satisfaction; and we can understand this from certain terms used in the text. But satisfaction is obtained only when a thing is transformed into something else.

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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.

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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. Animals alone are characterized by purpose in action; but there is reason to believe that there is purpose in the actions of the gods or the workings of the great forces of nature.
There is also a law of conflict in Nature; but in every case there is only one action at a time.

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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. Indeed, if the Vedas have any real value, they should have a different interpretation. We are led to this conclusion by the use of certain special terms in the text. But it is necessary to have a regular system of interpretation, which indeed exists, but requires skill to use it.

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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.

Result of action: Let us consider the characteristic marks of effect or the results of action. This effect or result is meant for the sake of something else; and Badari says that it is for the purpose of acquiring some object, or wealth, or attribute, or purifying one's self. Jaimini says that it consists in action to, for that may be the result of our aim.

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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. Certain actions are more important than others; but the most important thing in this connection is Chitta or intellect, because it is its special function to decide.
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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. There are some treatises which maintain that we can achieve our goal without action. But that is not the idea of the Vedas: only they have to be understood in a different light,- in the same manner as we understand the meaning of Agni as intellect.

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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.

Words and their meaning: Different words express different ideas of action, because we have to do different things; but if we repeat the same word without a different cause, it would be useless. But for instance, we should be able to get the meaning from the context. If there is a reference to the full moon, the subject matter should indicate it even though there is no mention of its form. However, if words convey different meanings in different context, we cannot use them in the same sense everywhere.

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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 Vedas are three in number; namely Rik, Sama and Yajus. A fourth Nigada is sometimes added; but it should be included in Yajus. The text of the Vedas is composed of the most perfect form of language.

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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.

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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.

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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).

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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 Bhagvad 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.

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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. And the Vedas themselves, as we understand them, do not appear to justify the claim that they are a revelation of truth made by the Supreme Spirit himself.

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Introduction to the Mimansa

The sacred books of the Hindus (the Vedas) 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 modern scholar would not deny the moral and spiritual significance of the sacred books, but they are for him but relics of a bygone era with values and problems far removed from his own.

The Vedas are believed to be the earliest record of the genius of man. But however important to a study of antiquity, it would not be easy to define their moral and spiritual worth or contribution to the solution of the problems of life.

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Mimansa: the secret of the sacred books

It is our endeavor to make you (the reader) aware of the Mimansa: the secret of the sacred books, that is the Vedas; and how to apply these ancient principals of life in today’s time and age to improve our lives through our website http://www.narachphilosophy.com And also what the religious teachers and gurus are expected to explain to you; or questions you may ask them.

At present there are 28 web pages in our website covering various aspects of the Mimansa; and would help you gain a better understanding of it. These web pages are all linked and therefore only a click away. Our website is an ongoing process and we shall be adding more web pages from time to time. You may consider book-marking our home page, for ease of reference in the future. Visit:

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