Pūrvamīmāṃsā Sūtra

Śābarabhāṣya on 1.1.1

Translation and Notes

Narsing Rao
March, 2019

Email: [email protected]

Pūrvamīmāṃsā Sūtra-1.1.1 Page 1

 १.१.१

- Now ( ) therefore ( ) the inquiry into dharma.

 Śabara, later on in his commentary, derives as - inquiry for the

purpose of (ascertaining the true nature of) dharma

What follows now is the commentary of Śabara (text in blue) on this sūtra. It is split into logical
groups of sentences for convenience. Following each group the padaccheda is given and that is
used in the translation. Notes if required are given using bullets.

In whichever well-established meanings words have in common parlance

, the very same meanings should be taken as far as possible
(when the same words are used) in the sūtras and the meaning of these words
should not be imagined through the use of interpolation etc.
or attributing to them a technical meaning

 – in this world, i.e. as established by common usage

 – (as explained in the tradition) includes
o – bringing in words that are not in the sutra
o – modifying the case ending to suit the context
o – connecting words with words far removed
o – connecting sūtras with sūtras far removed
o – modifying the sutras
o – splitting a sentence
o – taking the secondary meaning rather than the primary one
 – converted to a - technical term
 Śabara makes an important point here, which is that the purpose of the sūtras is for
people to ascertain the true meaning of dharma, which is possible only if they understand
the sūtras, which is possible if the words are used with familiar connotations, with
exceptions of course, because in some cases technical terms and other techniques have to
be used

Pūrvamīmāṃsā Sūtra-1.1.1 Page 2

Thus even the statements in the Veda are explained by these words (used in
common parlance) otherwise in addition to the statements in the Veda
to be explained these words will also have to be explained
and that would lead to (unnecessary) expenditure of effort

 Śabara is saying that the words used in common parlance should also be used to
understand the statements of the Veda. Otherwise there is a double effort of explaining
the words of the Veda in terms of words commonly understood

Now in common parlance the word atha is seen to be used in the

sense of initiating some activity subsequent to the completion of something
.

 – that which has been completed

 – succeeding, immediately following ( = without a gap)

However there is nothing mentioned here (i.e. in this sūtra) referring to what must have been
completed but there must be something after the
completion of which the inquiry into dharma should be subsequently initiated

 The sūtra merely uses the word . But because implies the completion of some
activity which is not explicitly stated that activity has to be determined by using the
tradition etc.

Pūrvamīmāṃsā Sūtra-1.1.1 Page 3

 -

- ।

Therefore ( ) that must be something that is well known ( ). And

that is indeed the study of the Veda ( ). Only when that is completed ( )
is it possible to conduct that inquiry ( ).

 here refers to the commonly understood meaning of the term – correct

recitation of the Veda and memorizing it, but typically not a critical analysis of its
injunctions. It will also include study of Sanskrit grammar and other subjects

( )

(Objection) It is not so ( ), for the inquiry into dharma ( ) can be done

subsequent to the performance of other activities ( ), and it can even be
done before completion of the study of the Veda ( ).

 Here an objection ( ) is introduced which is of two types: When you say that the
inquiry has to be initiated after the study of the Veda, we disagree because we see that
o The inquiry can be done on the completion of other activities (the implication of
atha could be any activity)
o The inquiry can be done even before completing the study of the Veda
 This really means that the objection is based on some interpretation of the word dharma
which is not what is meant here. This is now clarified:

Our answer is ( ): The ācārya (Jaimini) has used the word atha ( ) to
indicate such a type of inquiry ( ) which is not possible without the
study of the Veda ( ).

 Śabara clarifies that the word here refers not to any type of inquiry the objector
may assume but to the inquiry that seeks to understand the true meaning of Vedic
injunctions, which is therefore not possible unless the study of the Veda is completed

Pūrvamīmāṃsā Sūtra-1.1.1 Page 4

How ( )? In this inquiry ( ) there will be an examination from many points of view
( ) of the statements in the Veda ( ). Furthermore ( ) we are
not (through this sūtra) prohibiting the inquiry ( ) prior to the
completion of the study of the Veda ( ) nor asserting that it should be done
immediately after it ( ).

This single sentence ( ) neither prohibits the inquiry into dharma (

) before Vedic study is completed ( ) nor does it require this
inquiry to immediately follow Vedic study ( ). If that were so ( )
then this sentence would be split ( ) (because it would imply two statements).

The form of the sentence that prohibits the inquiry into dharma before Vedic study is completed
( ) will be different ( ).

’ ’-

’ ’-
|

(Similarly) The sentence that requires that the inquiry be done immediately following (
) will ordain immediate sequence ( ) by implying the

Pūrvamīmāṃsā Sūtra-1.1.1 Page 5

statement 'Having studied the Veda' ’ ’ ), which is contrary to the
other statement ( ). (Hence Jaimini) because a single idea has been expressed
( ), has stated in a single sentence ( ).

 The gist is as follows: a sentence should express a single idea. If it is interpreted in the
sense of prohibiting something prior and requiring something subsequent then it
expresses two distinct and contrary ideas, which is not acceptable
 – having repeated what has already been said earlier

Furthermore ( ) on the completion of Vedic study ( ) two options exist ( )

– either one should return home after graduation from the gurukula ( ), or
investigate the meaning of the Vedic texts ( ) (by continuing to remain
in the gurukula).

’ ’

’ ’

Then the purport of this injunction ( ) is that 'one should not return from
the gurukula' ( ), otherwise how would he investigate the meaning of the
Vedic texts ( )?

( ) , ’ ’

, ’ ’

(Objection) If that is so ( ) then completion of Vedic study is not seen as a prerequisite (

). Thus the tradition says ( ) 'having studied the Veda (the
student) should take a (ritual) bath' ( ) (signifying graduation and therefore
returning home). But here the one having completed Vedic study ( ) and about to
graduate ( ), but desiring to inquire into dharma ( ) will violate this tradition
( ). And it is not correct to violate tradition ( ).

Pūrvamīmāṃsā Sūtra-1.1.1 Page 6

  On the completion of Vedic study, the student takes a ritual bath (snāna) which is why a
graduate is (even now) referred to as a snātaka (lit. one who has taken a bath). This is
followed by the samāvartana ceremony(returning home) (

Here is our reply ( ) – We will transgress this injunction ( ) (that

one should return immediately after completing Vedic study), for by not transgressing it
( ) we will render the Vedas which are most beneficial ( ) to be useless
( ) (by not studying the meaning). For the usefulness of the Veda ( ) is
seen ( ) because it makes us realize our duty ( ).

 = – realization of what to do

,
’ ’ ० ० ४-३-१)

,
’ ’ ० ० ४-३-१)

The revered persons learned in sacrificial lore ( ) assert that ( ) no

(useful) result is obtained from the mere study of the Veda ( ). And
where they do seem to assert ( ) (that mere memorization of the Veda is
useful), it is should be construed merely as a salutary exhortation ( ), as will be
explained later in (4-3-1) : the declaration of benefit ( ) with regard to activities involving
the use of material and their purification ( ) should be considered to a salutary
exhortation ( ) because it is subservient to the main purpose ( ).

 plural ) – used to refer to someone who is not present with respect

 – any statement that is used to support or reinforce other acts - typically
motivation to perform certain acts, censure of wrong acts to encourage abstinence from
them, and illustrations using anecdotes etc.

Pūrvamīmāṃsā Sūtra-1.1.1 Page 7

 ’ ’

’ ’

Nor should it be construed as ( ), ’The taking of a bath immediately ( ) is

ordained for one who has completed Vedic study ( )' for there is no word here (
) that indicates that this action should be performed immediately
( ). The suffix ktvā ( ) simply indicates the performance of a past action
( ) but not immediate sequence ( ). And (the returning home)
immediately after completion of study ( ) will surely preclude the understanding
of the meaning ( ) (of the Veda).

 In the injunction the word is formed as + + ( )=

+ + + = = having studied. But (one should take a ritual bath, i.e.
graduate and return) need not follow immediately. For a brief explanation of the use of
and see: https://indiaofbnr.wordpress.com/bg-avyaya-ktva/

, ,
’ ’ ’ ’

, ,
’ ’’ ’

This is therefore the indicated meaning ( ): this bath (graduation) is not

ordained for some imperceptible purpose ( ) but simply indicates the
cessation of activities other than bathing ( ) at the same time
that the Vedic study is concluded ( ). Thus the injunction "One should take a
bath after completing Vedic study ( )" really means "One should not return from
the gurukula ( )" to avoid the implication that the bath is for some
imperceptible purpose ( ).

 - an unseen force that produces a result in the future

Pūrvamīmāṃsā Sūtra-1.1.1 Page 8

Therefore the full implication of the word atha ( ) is that “Having
completed the study of the Veda ( ), one should subsequently inquire
into dharma ( ).” Furthermore, we are not saying ( ) that the
inquiry into dharma should not be commenced ( ) after the performance of any
other act ( ) (other than Vedic study). But that having studied the Veda (
) one should not be in a hurry to return home ( ) but should
immediately inquire into dharma ( ) – this is the meaning of the word atha
( ).

The word ataḥ ( ) presents something that has been completed (or established) (
) as a cause ( ). For example ( ) – this (place) is conducive to well-being where
food is easily obtainable ( ), therefore ( ) I will dwell in this place (
). Thus it is known that the condition for inquiry into dharma ( )
is a person who has studied the Veda ( ). And that dharma is to be inquired into
subsequently ( ) is the purport of the word ataḥ ( ).
And indeed one who has not studied the Veda ( ) is not capable of ( )
investigating the statements of the Veda ( ) for the purpose of understanding
dharma ( ). Therefore for this reason ( ) one should subsequently desire to

Pūrvamīmāṃsā Sūtra-1.1.1 Page 9

investigate dharma ( ) - this is the meaning of the word atah (
).

 = cause or condition

’ ’

’ ’

The word dharmajijñāsā ( ) means "inquiry for the purpose of knowing dharma (
)". That (jijñāsā) is the desire to know ( ). How is that (dharma) to be
known ( )? What is dharma ( )? How is it to be known ( )?
What are the right means to accomplish it ( )? What are the wrong means (
)? What does it lead to ( )? Now the question as to how to know dharma (
) has been explained in a single sūtra ( ) (the next one)
which is that dharma has the characteristic of motivating one ( ) (towards
what is good and beneficial). The other three questions – as to what are the right means, wrong
means, and ultimate objective is answered in the remaining (chapters of this treatise) (
). As to where the person (human agent) is primary ( ) and where
he is secondary ( ) – the sūtra ( ) – now the inquiry into dharma (
) represents the aggregate of all these statements ( ).

 In other words all questions will be answered as a result of investigating the nature of
dharma
 = (to know) + (desiderative affix) + = + + + =
=
 - from and (appearance) - that which appears to be a but
really isn't

Pūrvamīmāṃsā Sūtra-1.1.1 Page 10

( ) ?

(Objection) Is dharma well-known ( ) or not well-known ( )? If it is

well-known ( ) there is no need to investigate it ( ). And if it is not well-
known ( ) then it is even more futile (to investigate it) ( ) (why investigate
something that nobody cares about?). Therefore this section on the investigation of dharma (
) is futile ( ).

॥१॥

(Reply)There is a purpose to it ( ). Learned people ( ) have varied opinions

regarding dharma ( ) – some regard dharma as one thing (
) while others as another ( ). A person ( ) who, without careful
consideration ( ), takes up something arbitrarily and conducts himself according to that
( ), will ruin himself ( ) and attain undesirable consequences
( ). Therefore it is necessary to investigate dharma ( ).
(End of the commentary on the first sūtra).

That (dharma) ( ) endows a man ( ) with the supreme good ( ) – this is

what we declare ( ). That is now explained ( ) (in the next sūtra).

 is used as a technical term to mean 'hypothesis'; = we assert this

hypothesis

Pūrvamīmāṃsā Sūtra-1.1.1 Page 11