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The role of the prescription to teach the Veda according to Prabhākara

If you are a Prābhākara, you think that students don’t have to learn the Veda and that they actually do it because of the teachers’ duty to teach it. This certainly solves the problem of having a young boy (younger than 8) deciding to study the Veda based on an analysis of the benefits he will get out of this study. Does this also solve the problem of whether one should study also Mīmāṃsā?

In other words, assuming that one learns the Veda due to the prescription to teach it, does this prescription include the duty to teach the meaning? No, says Veṅkaṭanātha in his refutation of the Prābhākara position. Just like the knowledge of the meaning of the Veda is no included in the prescription to learn it by heart, so it is not included in the prescription to teach it. Both stop their function at the Vedic phonemes.

So far so good, but then Veṅkaṭanātha adds an additional reason why the prescription to teach does not reach until the meaning of the Veda, namely:

अबाधितप्रत्ययोत्पत्तावनपेक्षत्वलक्षणप्रामाण्यस्य वक्ष्यमाणत्वाच्च

And because in the case of the coming into being of a cognition which has not been invalidated, we will say that its validity (prāmāṇya) consists in its being independent. (SM ad 1.1.1, 1971 p. 27)

The reference is clearly to PMS 1.1.5, where the Veda is said to be a pramāṇa because it is independent from any other source. That is, once a cognition has indeed come into being and is not sublated, the only thing which could make one doubt about it is its having the wrong source, but if it is independent on any source, no such worry can arise. Why is this said here? Perhaps because a cognition of the meaning does indeed take place upon learning the Veda by heart and unless one can prove that it is wrong, one needs to consider it valid. Hence, the need to study Mīmāṃsā cannot be justified on the basis of the need to understand the meaning of the Veda.

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Anubandhacatuṣṭaya

Anubandhacatuṣṭaya, i.e., the four points you need to discuss at the beginning of a treatise (its topic, the purpose, the audience and the connection) are sometimes read back into texts which lacked them (as it happens with the maṅgala read into Aṣṭ 1.1.1).

When do they start being explicitly discussed? And by which kind of authors? I know of Buddhists like Dharmottara (and Yāmari, thanks to Eli Franco) and Vedānta ones.

Within Mīmāṃsā, Kumārila at the beginning of the Ślokavārttika, pratijñā section, speaks of content (viṣaya), purpose (prayojana) and connection (sambandha). The absence of the ideal reader is no suprise, since before the end of the first millennium this is often the case.

Within Viśiṣṭādvaita Vedānta, Veṅkaṭanātha at the beginning of his Seśvaramīmāṃsā speaks of content, purpose, ideal reader and seemingly not of the connection, although he might be referring to it by speaking of a pravṛttiprakāra. Hence, the group of four was possibly not yet crystallised?

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The role of the prescription to learn the Veda

Why should one study Mīmāṃsā? In order to understand the meaning of the Veda, say Bhāṭṭa Mīmāṃsā authors. But why should one learn the Veda? According to Bhāṭṭa Mīmāṃsā, because a Vedic prescription itself tells you to do so. The prescription at stake is svādhyāyo ‘dhyetavyaḥ “One should study one’s portion of the Veda”, called adhyayanavidhi. This, however, leads to several problems.

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Associate professor of South Asian Philosophy and Religion in Naples (Italy) UPDATED

A position for Associate Professor in History, Religion and Philosophy of South Asia at the University “L’Orientale” in Naples has recently been advertised, here.

Non-Italian scholars are encouraged to apply, but the application is only written in Italian. Colleagues in Italy told me that this does not mean that one needs to perfectly know Italian, although one needs to declare to have some knowledge of it, and named several colleague who never learnt Italian and still teach in English after several years.

It is a position especially meant for Philosophies and Religions in South Asia in a University which has a strong South Asian component, with people working on, e.g., Hindī, Tibetan, history and epigraphy based primarily on Sanskrit sources, Buddhist manuscripts and philosophy, Sanskrit tantric philosophy.

Since it is an Associate position, it is expected that candidates are either already professors or have an “Habilitation” or the like.

UPDATE: Duties include 120 hours of teaching per academic year. One needs to present up to ten publications. No recommendation letters are required. Deadline: 11.12.2019

Please feel free to ask me in case you cannot make sense of the Italian application.

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Missing comments on this blog

Maciej St. Zięba was kind enough to inform me that several of his comments had never been published on this blog. I checked and they had indeed been blocked (for no reason I can understand, since they included no further links or the like) by my spam filter.

The spam filter, however, also deletes all spam messages after a few days, so that I have no idea about how often this could have happened to other readers.
Should this have happened to you as well, please let me know, so that I can “save” them and include your address among the safe ones.

Thanks for your help!

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Does a prescription with two results become meaningless? UPDATED

In his Seśvaramīmāṃsā, Veṅkaṭanātha (aka Vedānta Deśika) discusses why it is the case that we need to study Mīmāṃsā.

The most likely candidate as a prescription causing one to undertake such study is svādhyāyo’dhyetavyaḥ ‘one should learn the portion of the Veda learn in one’s family’. Veṅkaṭanātha will conclude that this prescription culminates in the learning by heart of the phonemes, leaving aside the grasping of the meaning.
Before that point, however, he analyses the view of those who say that the prescription remains valid until one has studied Mīmāṃsā. These think that each prescription needs an indipendently desirable result (phala). The learning alone cannot be construed as such a result (p. 20 of the 1971 edition), because it is not independently desirable. If one were to construe both the learning of one’s portion of the Veda and the understanding of its meaning as the result (bhāvya), the prescription would end up being meaningless.

Therefore, one should
1. either postulate heaven as the result, according to the Viśvajit rule (according to which one can postulate heaven as result whenever no result is mentioned)
2. or postulate that all results could be achieved, since learning the Veda pleases the deities and the ancestors, who would then grant one all results.

I will come back to why these hypotheses are refuted, but meanwhile, why is it the case that the prescription would become meaningless? Because neither the learning of the sheer Vedic phonems, nor the understanding of the meaning are intrinsically desirable, and each prescription needs a desirable goal.

The Sanskrit passage reads as follows:

svādhyāyārthabodhayos tu bhāvyatve vidhyānarthakyaprasaṅgāt

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Endowed Chair in Philosophy at Yale-NUS College (Singapore)

The Yale–NUS College at Singapore recently opened a position for “non Western philosophy”.
Please read all further details here:

https://www.yale-nus.edu.sg/wp-content/uploads/2019/10/Job-Ad-for-Endowed-Chair-in-Philosophy-Kwan-Im-Thong-Hood-Cho-Temple.pdf

(thanks to Elise Coquereau-Saouma for the pointer!)

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Artistic frame and philosophically engaging content

atiśakvarī and other meters in the SM

The Seśvaramīmāṃsā by Veṅkaṭanātha is a commentary on PMS, but includes also floating verses and summary verses (saṅgrahaśloka) at the beginning and end of each book and at the end of each adhikaraṇa. All verses are ślokas, possibly in order to be understandable and clear, apart from the first three and the last one of SM 1. These are more the creation of a virtuoso.