KARMA
NIMAMSA
Karma-mimamsaElevation Through the Performance of Duty The word Mimamsa means to analyze and understand thoroghly. Thephilosophical systems of Karma-mimamsa and Vedanta are closelyrelated to each other and are in some ways complimentary. Karma-mimamsa may be understood as a stepping stone to Vedanta. Itexamines the teachings of the Veda in the light of rituals,whereas Vedanta examines the same teachings in the light oftranscendental knowledge. The Karma-mimamsa system is calledPurva-mimamsa, which means the earlier study of the Veda, andVedanta is called Uttara-mimamsa, which means the later study ofthe Veda. Karma-mimamsa is to be taken up by householders, andVedanta is reserved for wise men who have graduated from householdlife and taken up the renounced order (sannyasa). The main goal of the Karma-Mimamsa philosophy is to provide apractical methodology for the utilization of the Vedic religion(dharma) for the satisfaction of the urges for wealth (artha) andsensual pleasure (kama). In so doing, Karma-mimamsa provides amaterialistic explanation of the Vedic rituals for persons whosematerial desires have blinded them to spiritual understanding. Inthe Veda, numerous gods and goddesses are invoked. The Karma-mimamsa system interprets these deities and their worship in termsof a highly `human-centered' rather than `God-centered' rationale.The Karma-mimamsa system also discusses the science of sound andthe science of mantra, but the major concern of this system is tocombine the self-discipline established by the Yoga system(discussed previously) with the ritualistic portion of the Vedas.The aim of all this is to situate the selfish and sceptical humanbeing in a mode of dutiful subordination to the Vedic injunctionsin order to prepare him for further advancement as taught in theVedanta system. Therefore Karma-mimamsa presents the Vedicreligion as a science of mechanistic principles, and not as afaith of adoration of divinities aimed at receiving benedictionsfrom on high. The Vedic dharma is justified to materialists asbeing `useful to humanity' in that it can satisfy human worldlydesires in this life and in the next when properly executed. Andproper execution of Vedic dharma entails Karma Yoga, or selflessadherence to duty. The first systematic work on this school of Vedic thought is theMimamsa Sutra of Jaimini, which is divided into twelve chapters.Sabara Swami wrote a major commentary on the Mimamsa Sutra, andmany other commentaries and independent works on this philosophyexist. Kumarila Bhatta and Prabhakara, the revivalists of thissystem in post-Buddhist India, founded two branches of Karma-mimamsa (the major teachings of these branches are the same). The Concept of Duty Many people are very concerned about their rights but littleaware of their duties. There is a vast difference between rightsand duties. Unless one knows what one's duties are, he cannotunderstand what his rights are. Demanding rights without acceptingduty leads one to many problems, as is evinced by today's chaoticglobal society. Duty may be defined as a tradition ofresponsibility incumbent upon human beings everywhere thatultimately has divine origin. It is because of the law of dutythat the family, society, the nation, and the entire universecontinue to exist. The execution of duty handed down by higherauthority is the path of honor in all human cultures; conversely,the path of dishonor is the neglect of duty for the satisfactionof animal urges. History teaches that when the family, society,and nation fail to fulfill traditional duties and instead followthe whims of lust as their only value system, they are soondestroyed. The term dharma is variously translated as `virtue,' `duty,'`morality,' `righteousness,' or `religion,' but no single Englishword conveys the whole meaning of dharma. According to the Karma-mimamsa system, dharma is the intrinsic nature of rta, the breathof cosmic life. One who wants to breathe and live properly is notsupposed to disturb the breath of cosmic life. Disturbing otherliving beings disturbs the rhythm of the cosmic breath, and thatis called adharma. But performing one's dharma establishes peaceand harmony in the breath of cosmic life. All those activitiesthat coordinate one's individual life with universal lifeconstitute one's duty or dharma. These activities are prescribedin the Vedic scriptures. There is always a hierarchy in one's duties. Everywhere and atevery moment a human being is face with some kind of duty, and onehas to be very discriminating to understand the appropriate dutythat is to be performed at a particular time and place. One'sscripturally authorized role in life provides the key to knowingone's primary duty. For example, under the codes of Vedic dharmait is the highest duty of a mother to take care of her small baby.The highest duty of a teacher is to teach, that of a student is tostudy, and that of a doctor is to take care of his patients.Karma-mimamsa proclaims that the Vedic rituals are the highestduties a brahmana has to perform. In the execution of theserituals, the brahmana must always consult with higher authority.While one Vedic command may be comparatively more important thanothers in one context, other commands may be more important inother contexts. All prescribed duties are one's highest duties insome regard but they must be performed at the proper time andplace or else they lose their validity. Therefore, success in theperformace of rituals depends upon the sanction of higherauthority. The Concept of Rituals Many regard the trappings of ritual--burn in.~ candles, sprinkling water, offering flowers, reciting mantras, performing certain gestures, and so forth--as the ritual itself, but these acts are only the external appearances of the actual ritual. When one understands the inner meaning of these externals, he can start enjoying the divine grace that flows through the practice of rituals. Rituals provide a context in which one receives full opportunity to understand the value of action. Most people lack a positive productive attitude toward their daily activities or jobs, performing them only to earn money or status. But practicing rituals can help ~8~ Sf~v~n Systems orlndian Pllilosoph~ one be more aware and understand a higher view~point. Everyone has a morning routine composed of various steps. , For example, a working man awakens early, goes to the bathroom, brushes his teeth, washes his facet shaves, takes a shower, dresses, . and finally eats breakfast. He does none of this with any sense of consecration--his actions have no higher end or aim than simply to reach the office at exactly nine o'clock. As a result he does notenjoy the activities he performs from bathroom through breakfast, and his whole life rotates in a similar mechanical framework because of his mundane view of existence. But viewing the daily, unexceptional ' routines of life as rituals to be performed with awareness provides a L~ way to spiritualize and enjoy all activities in order to e~cpand the center of consciousness whole performing necessary actions. The true role of rituals is to spiritualize all actions for higher attainments. In short, a ritual is a mental attitude. When one decides to make breakfast an offering or oblation to the gastric fire in the service of the Divine Being within. then the whole process is transformed, although the activities are the same as always. If one analyzes the inner nature of rituals as explained in the Brahmana literature, one will realize that those rituals and sacrifices provide training for daily , living. s In regard to this claim, two oftheyagas~rituals) mentioned in .~, the beginner g of the Satpathahrahmana--darsa and purnamasa-- ', can be studied. One who intends to perform these rituals starts the mental preparation one day in advance, taking only~ a light meal the night before and sleeping in a devotional and positive mood. Then one arises early in the morning, performs one,s usual ablutions, gets some water and food, and prepares a meal. In performing these ~3 activities as part of a rituals, one develops the attitude of living in , God-consciousness so that every moment and action in life can be experienced in God-consciousness. In this divine frame of mind, the person performing the ritual brings water in which divinity is contained, and ~od~onsciousness is maintained as the person Karma-mimamsa 189 cleans the rod. Then one arises early in the morning, performs one,s usual ablutions, gets some water and food, and prepares a meal. In performing these ~3 activities as part of a rituals, one develops the attitude of living in , God-consciousness so that every moment and action in life can be experienced in God-consciousness. In this divine frame of mind, the person performing the ritual brings water in which divinity is contained, and ~od~onsciousness is maintained as the person Karma-mimamsa 189 cleans the r is God who is allowing me to do so.,, Rituals are performed not to worship or please any deity but rather simply~ because the Vera commands one to perform them. Thus, they are practiced for the sake of duty. Ultimately the food is cooked and ser~yed, and through the use of mantras, the Divinity is invited to partake. One mentally feels the presence of the Divinity offering food and water e~actly as it would be offered to a physical being~ One then bids the Divinity farewell and enjoys the food as ~ell as the blessings or ~race the l~ivinity has bestowed. This entire process is an unbroken meditation in action in which one's body and mind are perfectly harmonized. In the scriptures, all processes-- physical, mental, and spiritual]--are considered to be essential aspects of ritual. During the whole procedure, the mind does not ha~,e time to be dissipated because of the intense feeling of the presence of the Divinity. The scriptures say that one who performs darga or pur- namaSa enjoys the celestial pleasure of heaven. When one is depressed, frustrated, dejected, or emotionally disturbed, he lives in the fierce darkness of hell, but when one is cheerful. positive, and compassionates he enjoys the celestial joy of heaven both within and without. The highest goal of ritual is not to enjoy a distant future heaven but to be free from all bond ages here and now. Actions that are not performed selflessly for the sake of duty and as a part of ritual are like thorny trees that produce the poisonous fruits ofpain and misery But actions that are performed selflessly for the sakeof duty 190 Sev~n S~stf~ms oJln~ian Philosoph~ and as a part of a grand lifelong ritual in the service of Divinity are like beautiful trees that produce the nutritious fruits of lo~e and joy. They destroy all the poisonous shrubs and clear out all the thorny bushes in the garden of human life. Thus actions performed for duty's sake are rituals, but actions performed without proper understanding are mere actions. The Karma-mimamsa system believesthat one can cut one,s own poisonous plant of past karma with the powerful ax of present karma, and performing rituals helps in this process. Rituals are designed to train the mind and to provide a lifelong schedule for one to follow that does not allow one to feel lonely or forsaken by God. This lifelong routine, designed in a framework of positivity and God-consciousness, enables one to enjoy this very life here and now and to simultaneously explore Lee inner avenues of being. The Di~ergent Teachings of the Vera Just as one has to understand the real nature and appro- priateness of duty before he can perform his duty properly , like~ Ike he needs to understand the real nature and appropriateness of the Medic teachin~s ~efore he can follow these teachings properly. Todo this, he first has to resolve all the confects that arise from the diverse teachings found within the Vera. The methodology employed in the Vera to describe the different levels of truth is very strange tothe modern mind. The teachings of the Vera were compiled when society was first being formed, when culture arid civilization were fLrs~ being established. It was very important then for the Medic sages to introduce their teachings ~ith strong emphasis so that individuals and society as a whole would welcome them. Frye method they therefore applied is called stutiv~da, which means "to state with strong emphasis and admiration." In studying the Vera, one should therefore use discrimination. He should understand that many teachings have been glorified to impress the reader, and he should be careful to select only the gems of real teaching for personal practice. Just as in Ens]is there are various types of sentences-- interrogatory, declarative, imperative, exclamatory--so too the Vera is composed of various types of sentences. These include v~dhi (imperative), nisedha (negative), and stz~ti, which are the admiration Al sentences of exaggerated praise. Just as any language can be analyzed and understood by the nature and structure of its sentences, Karma-mimamsa studies the Vera according to the natureof its sentences. Having analyzed them. it states ~hat imperative state- ments are more valid than admiration Al sentences. The teachings of imperati~e sentences can therefore be accepted and practiced, but the teachings of admiration Al sentences must be further analyzedto determine their implied core meanings. Thus the ~imamsa system provides a technique for studying the Vera, understanding its real meaning. and selecting the gems of knowledge hidden in its depths. There is no real conflict in the divergent sentences of the Vera; it is merely defective analysis that fails to discern their true knowledge. The methods for knowing the actual meaning of the Vera is provided in Karma-mimamsa texts,such as II,~ima~nsa-anukramanika of Man Dana Micra, but as this study is not within the scope of the present survey, it wit] not be further described. The Science of Mantra The generic term for all Medic verses and sentences is mantra The Vera is the embodiment of knowledge expressed in the form of sound and symbolically represented in script. Karma-mimamsaposits the theory that sound is eternal, and it provides the most ancient as well as the deepest study of sound. Mlmamsa places greater emphasis on mantras than it does on gods and goddesses because it beiieve5 in the validity of the science of sound on which the science of mantra is based. This belief accounts for Karma-mimamsa's trust inthe 192 Seven S!sterns of Indian Ph~lo~ophl efficacy of systematic rituals. Mimarnsa states that the Medic rites are grounded in verifiable truth rather than blind faith; it doesnot view the performance o~ rituals as a means for imploring favors from a deit~e M;Mama does not study sound on]y at its articulated level but explores the subtle levels of sound by delving into its origin and realizing its various vibrational patterns. Sound is called via/~in Sanskrit, but this word cannot be trays]at Ed merely as "sound', or "speech.', Vat refers to both thought and expression, while speech is the communication of thoughts and feelings through spoken ~vords. ~'Al sakti, the power of speech, is actually a law of communication that is responsible for conveying thoughts and concepts, both individually and collectively. When one talks with someone else. the law of communication (yak sakti) is already present before one speaks and after one has spoken. Vat Sakti is the force flowing from a higher level of consciousness through the articulated level of speech, which is its gross expression. Following thorough analysis, Karma-mimamsa categorizes yak sakti on four levels: par a(transcendent) , pasvantl (concentrated thought pattern), madJ~yama formulated thought pattern ready for expression), and vaikharl (expression with the help of words). According to Karma-mimamsa there are two universally intertwined factors in manifestation: sabda, the sound; and arlha, the object denoted by that sound. One signifies the name, and the other signifies the form. They are inseparably associated; there can beno sabda without art ha, no art ha without sabda. Together, they arethe self-existent reality which is not subject to change, ,death, anddecay. As they manifest, a double line of creation--words and objects--is formed . External sourly, sensed by hearing, is of two types: sound with meaning and sound without meaning. Sound with meaning consists of the phonemes and words that make up language. but IWO Mama 193 sound without meaning is not formulated into words and is not recognized as an element of communication. According to h~l- mannsa. external sound is transient. but it is also a manifestation of the eternal Logos. The Nyaya school does not accept the Mlmamsa theory of sound; it holds that words are transitory in every regard. Karma-mimamsa counters that the perception of sound that beginswhen vibrating air contacts the ear drums must be distinguished from the sound itself. For sound to exist, one object must contact another and that is an external event. But the Karma-mimamsa theory ofsound with meaning goes beyond this, including also the internal mental movement of ideas that seeks outward expression through audible sound in phonemes, letters, words, and sentences. Thus the perception of sound is transient, but sound itself is eternal. The moment at which sound can be perceived is not the same moment at which it is produced; sound is manifested prior to being audible. The finest statist, one object must contact another and that is an external event. But the Karma-mimamsa theory ofsound with meaning goes beyond this, including also the internal mental movement of ideas that seeks outward expression through audible sound in phonemes, letters, words, and sentences. Thus the perception of sound is transient, but sound itself is eternal. The moment at which sound can be perceived is not the same moment at which it is produced; sound is manifested prior to being audible. The finest stat known as Paz ~ n~l yak in Mimarnsa. There is on]y a slight difference between the state of par a and that of pagyanti. Both are trans- cendent states, but in pasyanti, the Supreme Consciousness sees the entire universe as its primeval desire; thus this state is called pas~antl--"one who sees." In this state the power of desire still remains dormant, but it is nonetheless the direct cause of the universe, which will be manifested as both idea and speech. This language of silence is a universal language; it is the source of all nguage and speech. The third state of yak is called madhyama, //K#(-27<AF
ocean~ similarly speech
emerges from its hidden source in the state of silence (par a), flow
downward into more and more manifested stages, and then at last
dissolves into infinity, its origin. This is the process of the
unfoldment and unfoldment of yak sakti.
All speech that passes through the human mind becomes
contaminated with the limitations of time, space, and causation.
Divinity, or truthfulness, is therefore veiled in everyday speech, but
this is not the case with mantras. Mantras are not mere words but
are specific sound vibrations that have been experienced by sages in
the deepest state of meditation. They are said to be the sound-bodies
of certain aspects of the cosmic forces. A mantra is therefore
referred to as a Seth, a bridge, that the student can use to cross over
the mire of delusion and reach the other shore of Supreme
Consciousness. Mantras are capable of lighting in every human
heart the eternal lamp of lo Ye that does not flicker with the severe
winds of worldly charms and temptations.
The potential of a mantra lies in a dormant state until it is
Ml rnamsa 19~
awakened. The secret of awakening and utilizing mantras lies in the
rhythmic vibrations in which the mantra is meant to be pronounced
and repeated. The proper use of mantras, with their prescribed
rituals, is designed to lead one to experience the bliss and happiness
contained within the mantra itself. The power of mantra and its
awakening can be explained by the following analogy: In the rainy
season in some tropical countries the humidity may be one hundred
percent, but one cannot quench his thirst with atmospheric water
alone because it is not concentrated in usable form. Likewise the
great potential of mantras is hidden and diffuse. One must therefore
learn how to awaken, concentrate, and utilize their potential.
The Concept of Gods and Goddesses
Modern scientists have developed mathematical equations
and scientific laws to describe the order and lawfulness of the
universe and thereby increase man's power and control over its
phenomena. Likewise, the Medic sages developed immense powers
of introspection and discovered form equations Thai express the
underly~ing order, lawfulness, structure, and dynamics of Lee
phenomenal world. The forms of expression and sound patterns are
known as deities and mantras, respectively. These forms contain a
profound symbolic meaning that must be understood to com-
prehend the concept of deity.
The deities or gods are the personified forms of those
equations that originate in accordance with the ~ibrating sound
patterns of mantras. For an uneducated person, the equation E=rnc2
IS rust a meaningless arrangement of lines on a piece of paper. But
for those with a sufficient understanding of physics, this formula can
help one to comprehend the nature and dynamics of the universe.
The critics of Mlmamsa philosophy state that the Mimamsa
~ stem believes in many different gods and goddesses. But when one
Nat Ed this further. he finds that within this apparent diversity,
196 ~ n S ~ ins of ~ndlan Philosophy
there is an underlying unity. The all-pervading consciousness
manifests itself in different stages, each of which has a different form
(deity and sound vibration (mantra). Thus exists the apparent
diversity of deities and rnantras to represent the unitary con-
sciousness. The process of manifestation begins with the emergence
of the most subtle forms, from which the grosser or more delineated
forms are then manifested. This process has been described and
syrnboli~ed in various ways in the different mythologies and
physical sciences that try to account for the origin, form, and
lawfulness of the unh~erse. In the Medic tradition, prototypic forms
have been conceptualized as deities--gods or goddesses--each
characterized by a
particular set of divine qualities. The Medic deities
provide a Mel:aphorical representation of the progressive stages of
manifestation. Though the modern mind usually prefers the term
"archety~pe" rather than "deity," both terms are essentially synony-
mous in usage.
The Medic deities radiate from the source of energy that
generates all forms and names. They are thought-forms that
represent the cosmic powers and are therefore the central points that
control all the potentials of manifestation and are the main cause of
the universe. Deities are capable of transforming and directing one's
panic and psychic energies to reveal the inner avenues of human
potential that make one blissful, radiant, and perfect. The forms of
a deity contain unimaginable powers that are behind and involved
in manifestation, but a deity is not limited to any specific
anthropomorphic form. If it were, it would not be possibly for a
single deity to be present at many different rituals being performed
in different places at the same time.
Deities are not imagined by the human mind, but rather are
known through intuition by great sages in the deepest state of
meditation. The deities emerge as primal forms and sound-bodies
(mantras) endowed with perfect bliss and happiness beyond all
PI Mama 19~
mundane experiences. Though it seems that deity and mantra are
two distinct principles operating on two different levels, in reality
they are one and the same. A deity is a gross physical form of a
mantra, and a mantra is a subtle form of a deity. When the sequence
of vibration of a mantra is materialized into a particular form or
shape, that is called a deity. Likewise, a materialized form can be
dematerialized and reduced to certain frequencies of vibration that
Jill be heard as a mantra.
There are certain rules by which a mantra converts into a
deity and a deity converts into mantra. Both deities and mantras
operate on a principle similar to the conversion of energy into
matter and matter into energy in physics. Wherever a particular
ritual is performed with the proper utilization of mantras, the deity
related to those mantras is present because when the vibration is
concentrated, the materialized form of the deity appears. According
to the Mimamsa system, the vision of a deity does not therefore
depend on the grace of that deity. Rather, the deity, or form, is
manifested wherever the mantra related to it is pronounced in a
prescribed manner, and it then has to yield the desired objects that
are relieved to be provided by it. The history of the ~'Eric sages gives
repeated examples of such occurrences. The Mimarnsa system does
not rely on the grace of God for attaining worldly things or
achieving liberation. y appears. According
to the Mimamsa system, the vision of a deity does not therefore
depend on the grace of that deity. Rather, the deity, or form, is
manifested wherever the mantra related to it is pronounced in a
prescribed manner, and it then has to yield the desired objects that
are relieved to be provided by it. The history of the ~'Eric sages gives
repeated examples of such occurrences. The Mimarnsa system does
not rely on the grace of God for attaining worldly things or
achieving liberation. ll living beings. It is through
rituals that human beings express reverence and gratitude to the
198 Se~en Systems of I'd;an Philosophy
cosmic forces that control this universe and maintain its peace and
harmony. The Bhaga-~d Gina-, which synthesizes all systems of
Indian philosophy, says that human beings shoul~ honor those
cosmic forces that provide for humanity. This is one of the foremost
duties of human beings and should be an inseparable p~rt of
everyone's life. "Ritual" is meant in the broad sense here. Pouring
purified butter in the ceremonial fire and reciting m~ntras verbally is
not the only ritual. Giving up one's own desires and attachments,
renouncing the fruits of one's actions in the service of humanity,
helping those who are in need and carrying out one's responsibilities
happily, are the real meaning of the word ritual.
The Concept of Divinity Within Physical Objects
The human mind is so engrossed in its own sensory
experiences and limited world view that it seldom allows one to feel
thepresenceofdivini~yineverywalkoflife.ButMimamsaishighly
practical, and it applies the theory of the all-pervading presence of
divinity by providing specific practices designed to remind the
student of this truth.
For example, the use of common objects such as water, fruit,
incense, grass, stones, and fire in rituals links the mundane with the
spiritual. There is a prescribed way for gathering these items for the
ritual and for handling and using them during the ceremony. For
instance, before a blade of grass is uprooted, one is to recite a specific
mantra to revere and glorify the divinity within the grass and to ask
permission to uproot the grass and use it in the ceremony. When the
grass is uprooted one recites another mantra, explaining the process
in the following sense: "I am uprooting my negativities symbolized
by the grass. Even within negativities, there is divinity. I am
uprooting it for use in the ritual, in which the real nature of divinity
is going to be unveiled."
Medic sages and the masters of Mimarnsa philosophy are not
PI Mama 1~9
materially oriented, but they use material objects in a skillful way to
realize the nonmaterial conscious principle. They allow themselves
to tell the presence of divinity e-~en in grass, stones, or trees. This is
not the worship of grass, stones, or trees themselves, but rather the
worship of the divinity manifested in them. The concept of divinity
as existing in both living and nonliving beings enables the human
mind to expand its individual consciousness to universal con-
sciousness. It prevents the mind from being overcome by hatred,
jealousy, anger, greed, and all other negative attitudes. This practice
thus helps one to understand the great ~redantic truths: "The whole
universe is Brahman" and "Thou art That."
The Sources of valid Knowledge
Mlmamsa, like many other philosophical systems, places
great importance on the study of nature and the sources of valid
l;now ledge (pramanas). According to Mlmamsa there are six
different sources of valid knowledge: perception, inference, com-
parison, testimony, postulation, and non perception. (Nonpercep-
tlon IS recogn~ed as a source only by the school of Kumarila Bhatta
and not by that of Prabhakara). Mimamsa emphasizes testimony as
a source of knowledge because it believes exclusively in the
authority of the Vera. The Mimamsa theories of perception and
inference are very similar to those of the Nyaya system, but the
Mimamsa theory of comparison is quite different from that of
Nyaya, although both ultimately base their theories on the similarity
of two things, of which one is already known.
Postulation (~r~hapa~ti) is the necessary supposition of an un-
perceived fact to explain some apparently conflicting phenomena.
For example, a person who does not eat during the day but con-
stantly grows fat can be suspected of eating at night. One cannot
solve the contradiction between fasting and growing fat unless he
assumes that the person eats at night. Knowledge of the person eating
~00 Se~ven S~slems of Indian Philosoph~y
at night cannot come under the category of perception or inference,
nor can it be reduced to testimony or comparison. ~lonperception
anupal~bdh~) is the source of one's immediate cognition of
nonexisting things. One can know the nonexistence of a thing by the
absence of its cognition, that is, if it is not present in the senses and it
cannot be understood by any o~her source of valid knowledge. For
instance, one can feel the absence of a jar that does not exist because
it is not perceived by the senses, but one cannot say that the
nonexistence of a jar is inferred by its non perception, because an
inference is ~ased on the universals relationship between middle and
major ~erms_ And in this case there is no universal relationship
between non perception (middle term) and the nonexistence of a jar
(major term}. Therefore direct knowledge of the nonexistence of a
jar can be explained only if non perception is recognized as a
separate and independent source of knowledge.
The Concept of Soul
Mimamsa does not entangle itself in the discussion of
metaphysics but instead emphasizes the practical approach of
Karma Yoga, the Yoga of action. Rituals. or actions, ha Ye three
components: the performer, the object of the action, and the process
of performing it. The main doctrine of Karma Yoga is: ~'As you sow,
so shall you reap." Accordingly, one is the master of his own destiny
and is free to enjoy his karma as either master or sla~ye. M;Mama
therefore considers the soul to be an eternal, infinite substance with
the capacity for consciousness.*
~Regarding I he nature of I he Sol ~he t~o sub schools of Mlmamsa ~Kumarila Bhatta and
Prabhakara) differ slightly. Bud as no practical lesson would ensue from a discussion of these
differences. the~ wily not be considered here.
Mim~msa 201
Major ~eaching~ of the l~lmamsa System
Se~f~ess A c~ion
In an historical debate with Ankara, Man Dana Micra, a
great pioneer of Mimamsa, verified that knowledge alone liberates.
This liberating knowledge can be achieved only through the y Olga of
action. ~nowledge does not nut]ivy action, it on]y burns the binding
po~ver of those actions. Knowledge allows a'person to unders~and
the nature of action and to pave the way for a life of skillful action.
Running away from the duties of the world does not solve the
problems of ]I Fe. There is no way that these problems can be
avoided; they must be accepted as challenges.
One is bound in the rope of one's karma from time
immemorial. It is possible, however, to live freely in this world and
to find joy in meeting all of life~s challenges. Knowledge, spiritual
strength, and soil]fur action done selflessly form the entrance way to
the kingdom of eternal life. Inner strength is the driving force
necessary for both temporal and spiritual success. This strength
comes only from selfless service expressed through mind, action,
and speech. No one can live in this world without performing
actions. From birth to death the entire bodyJmind organism is
geared to perform some sort of action continuously. Inaction leads a
person to inertia, and selfish action serves as a rope of bondage, it is
selfless action alone that helps one gain release from the bondage of
karma.
Mimamsa teaches the art of living and performing selfless ac-
tion When the human mind understands the purpose of life and one
expands one's personality while realizing the presence of divinity
· I thin and without. one moves to higher dimensions of awareness,
expanding one's love for all creatures of the wow]d. Through the
expansion of the center of love and the performance of selfless action
. a person becomes free from all Reid us of the past (samskaras).
20~ Se~elq Systems of In~ian Philosophy
Sell less action done to the best of one,s ability is the finest of
all sources of tranquility. It allows one to experience higher levels of
consciousness and cast a~ay all the boundaries created by karma.
No one can be free without paying the karmic debts remaining from
what was done in past lives. These karmic debts can be paid only
through the performance of selfless action. It is the ultimate
responsibility of all human beings to discharge their duties
faithfully, skillfully, and selflessly, so that they can be freed from the
obligations of their own karmic debts. Selfless action in the service
of humanity is the real implication of the Medic rituals.
Non~tl~ckment
When one learns to love others--ne can be free without paying the karmic debts remaining from
what was done in past lives. These karmic debts can be paid only
through the performance of selfless action. It is the ultimate
responsibility of all human beings to discharge their duties
faithfully, skillfully, and selflessly, so that they can be freed from the
obligations of their own karmic debts. Selfless action in the service
of humanity is the real implication of the Medic rituals.
Non~tl~ckment
When one learns to love others--nttachment. Attach-
ment is an expression of the ego, which identifies itself with the
external objects of the world. Through this identification, one
excludes himself from many things that should be integral parts of
his life. Attachment is an attitude of mind that binds the personality
to the petty objects of desire that one longs to achieve. Attachment
to any object creates the fear of losing it. Non attachment does not
mean not to strive to be successful in whatever one is attempting to
do; nor does it imply that one should be lackadaisical in his actions.
On the contrary, true non attachment frees one to be fully en-
thusiastic, which inspires his will power to grow.
For the practice of non attachment, one has to develop a
proper philosophical attitude. He must consider himself to be a
Mlmams~ 203
traveler in the cosmic city of life and must view this present life as a
brief stopping place in his journey. Nothing here is one's own;
everything--including the body, mind, and all external objects--is
on temporary loan. One should not identify himself with these tools;
he should neither grieve over loss nor be overjoyed with gain. One
should always remember that these objects are borrowed for a
particular purpose, which is enjoyment. One should learn ho~v to
use these objects and enjoy every moment of being alive without
forge~ting the highest goal of life. While living in the world and
enjoying its objects, one should not forget that sooner or later one
will leave all this behind. Thus the principle of non attachment
provides a constant awareness of truth. It does not imply non-
enj oyment, but is the process of applying oneself toward the highest
goal of life instead of involving oneself in the whirlpool of desires.
Most spiritual practices and rituals are concerned with
making demands. Many of the prayers ostensibly devoted to the
Supreme Being are actually laden with selfish wishing: "O Lord, you
are Emperor of the universe. You are the richest, kindest One.
Please grant me a wonderful job, a loving spouse, two beautiful
Chile,drew, and a nice house." According to the Mimamsa system,
these are man-centered prayers. Such prayers are not capable of
leading one to the highest goal of life. There is a higher kind of
prayer, called ~od-centered prayer, that is meant for leading one to
enlightenment. Prayers that are not free from the bondage of
attachment and desire cannot provide the highest goal of life, but
even the most common activities involved with ~4orld]y objects and
people, if driven by the motor of non attachment, can lead to the
attainment of liberation, or self-en]ightenment.
Normally one is a slave to one's duties and actions, but when
those duties and actions are performed with perfect detachment, one
becomes their master and is no longer bound to receive their fruits.
Rather one is free to receive or reject what he chooses from them. An
\
t. This form of escapism is the negative
property of a weak and forlorn person, while non attachment is a
positive quality of a strong and inspired soul. One who is
non attached meets all the challenges that come his way without
allowing them to disturb his equilibrium and tranquility. Such a
person remains unaffected by both failure and success.
The concept of non attachment can be better understood
through the example of the manner in which an oblation is offered
in the ritualistic fire. The performer of the ritual takes the oblation
(clarified butter, sesame seeds, rice pudding) in his hand, recites a
mantra while holding it, and then says, "This oblation is offered to
the deity; it does not belong to me anymore (I dam Nat mama)." In
this way, he expresses his resignation of ownership over the object.
Offering oblations in the sacrificial fire symbolizes mental training
for renouncing attachment to worldly objects and sharing one's
possessions with all, just as the fragrant smoke of the burned
oblation is enjoyed by all.
M, Mama 205
Self-control and Self-~iscipline
Although it is true that one is the master of his life, most of the
time one allows himself to li~we as a slave of his environment. This
sla~ err manifests itself in all aspects of personality--on the physical,
mental, and energy levels. One suffers because he has not learned
how to control the tools and instruments provided by God. The
howdy and mind are great instruments for higher attainment if they
are disciplined and under control]. When the body, breath, and mind
are out of control, however, they create great problems and do not
allow one to concentrate within to explore his inner potentials. No
external agent can impose the kind of discipline that is needed: to be
able to control the body, mind. and senses. This discipline must
come from within. It must be self-discipline, arising from a
commitment to improve oneself and a belief in one's ability to do so
Everyone knows that in the long run self-control and self-
dlscipline Abe helpful, but most people hesitate to put forth the
necessary effort and instead want to lean on others. But in order to
improve, one has to build a firm pillar of practical self-training and
self-discipline on the foundation of self-observation and a com-
mitment to personal growth. No one can help a person who is not
committed to self-improvement.
DailJ~ Schedule for Psychophysical Well-being
As training for self-discipline, ~imamsa emphasizes the
importance of having a well-or~anized daily schedule. This daily
schedule must be designed in such a way that it does not conflict
with one's external or internal life. This schedule should be able to
help one to spiritualize all the actions that must be performed in
daily life. Life itself does not have to be changed; only one's attitudes
do Mlmamsa therefore provides techniques for improving one's
attitudes toward the elements of daily routine. For instance
everyone eats and breathes; no one can refrain from these activities
206 Seven Systems of Indian philosophy
and both are nature:l processes for a living being. Mlmamsa
therefore advises saying grace before meals to soothe the mind and
make the flow of the breath more regular--both of which are
essential for the proper enjoyment and digestion of a meal. When
one says grace as a prerequisite to eating, one calms the breath by
withdrawing the mind and senses from all outward directions and
concentrating within. When one remembers the presence of divinity
during grace, this harmonious state of mind reflects onto the body.
It stimulates the secretion of saliva and gastric juices and thus
inspires a good appetite. As a result, one enjoy s his food and digests
it properly.
Once faith in God is established in a person's unconscious
mind, it cannot easily be removed; faith in God becomes a part of
human understanding and an inseparable part of a person's
makeup. M lmamsa understands this inner inclination of the human
mind and formulates all its beneficial] teachings within the frame-
work of religion and in the name of God. An idle mind is the devil's
workshop; so the mind must be kept occupied. Mlmamsa provides a
schedule for one's whole life and divinizes all activities through
ritualistic philosophy. Then the mind does not haze time to brood
on Lee past or to fly ahead into idle speculation concerning the
future. Rather, the mind is trained to occupy itself with the
performance of the present ritualized action.
This philosophy advises one toial] teachings within the frame-
work of religion and in the name of God. An idle mind is the devil's
workshop; so the mind must be kept occupied. Mlmamsa provides a
schedule for one's whole life and divinizes all activities through
ritualistic philosophy. Then the mind does not haze time to brood
on Lee past or to fly ahead into idle speculation concerning the
future. Rather, the mind is trained to occupy itself with the
performance of the present ritualized action.
This philosophy advises one toedge. One
should learn how to enjoy the blessings of divinity in all the
circumstances of life.
Mln~a~sa 207
Social A woreltess
When one becomes self-controlled and self-disciplined, he
gradually expands his's awareness and eventually finds himself in
perfect resonance with society. He yearns to be a citizen of a
wyell-civilize~ society and nation and dissolves all conflicts between
his individual personality and social life. He becomes a dynamo that
radiates love and compassion and follows an inner discipline as a
spiritual seeker.
Sense of Equality
In order to experience this growth, one has to learn how to
dissolve the inferiority and superiority complexes in which he is
entangled and because of which he suffers. These complexes and
conflicts are the main problems in human life; they serve as barriers
that check the ever flowing current of love through the human heart.
To remove these obstacles to growth and thus experience an
expanded sense of self, one needs to establish and nurture a feeling
of equality with others. Through its ritualistic approach, the ~1-
mamsa system establishes a theory of equality and removes the
complexes of inferiority and superiority. In some of the most holy
and sacred rituals, people from higher and lower castes, male and
females old and young, warriors and intellectuals, and even the
animal and plant kingdoms, are necessary participants. The absence
of a representative from any one of the groups vitiates the efficacy~ of
the ceremony. The Mlmamsa system understands that without
establishing a sense of equality, the theory of love cannot be
practiced.
Unity Within Diversity
To see the basic unity that underlies and suffuses the apparent
diversity of this existence is a Vera important factor in being able to
resolve the conflicts, confusions, and contradictions everyone
experiences in life. These inner and outer problems must be resolved
~08 Sev~r Sol st~ms of In~ian P~ilosoph~
for one to be able to realize his potentials. An average human being
is engrossed in the external objects of the material world, and his
ego, with its false identification with the body, mind, and senses,
causes him to lose his capacity to see the one single Reality that
manifests in different forms. The outward flow of mind becomes so
accustomed to dealing ~ith the diversities of life that the individual
becomes oblivious to the underlying unity
It is very difficult for an untrained mind to experience this
essential] oneness of the universe. To assist one in doing so, Mi-
mamsa teaches that the ultimate Reality, called Indira, manifests
himself in the form of the moon, the sun. fire, wind, and all other
cosmic powers, which are personified as in~ividual deities. Partially
informed scholars generally think that Mimamsa is polytheistic, but
this is not exactly true. Polytheism is an initial stage of the ~Iimamsa
philosophy that is applied to reach the state of monism. The Mi-
mamsa system states that all the things of the world have an essential
potential, Sakti, which is the power by virtue of which everything
comes into existence, remains for a period of time, and returns again
into its origin. This all-pervading potential is one and the same in all
the divergent objects of the universe; it only appears to be diverse
with many names and forms, just as water appears to be different
colors depending on the colors of the vessels in which it is contained.
When viewing the objects of the external world, one should be
aware of the divinity of all things, and one should learn ho~ to tie all
his experiences together with the thread of divine unity.
Se~ect;vencss
l~o~-ices are sometimes confused by Mlmamsa's varied
teachings, spiritual practices, rituals, and concepts of gods and
goddesses. ~Iimamsa therefore advises one to be selective and
conscious of his own interests, inclinations~ attitudes, capacities, and
circumstances when deciding which particular spiritual practice
M7mamsa ZOO
and lifestyle to adopt. This process of discrimination, self-
examination~ and introspection consists of listening to various
teachers and studying diverse scriptures, but selecting only those
that are helpful and beneficial for personal growth Without first
cieYeloping this quality of selectiveness, one will waste his time and
instead of progressing will gradually lose his own faith, love, and
other higher qualities.
Every teaching is not meant for every human being. One
should study as much as possible, but as far as his spiritual practice
is concerned, he should incorporate into his schedule only that
which suits his own personality and which does not create any
internal or external conflict. That is why great masters say, "You
should do what I say, but you should not do blindly what I do."This
selectiveness also implies broad mindedness. One who is on the path
of spiritual progress must open his heart and mind to listen to others
and a the same time be selective so that he can choose the gems of
teachings from sundry sources and integrate them properly within
the frame~ork of his personal philosophy of life.
Seeing Eterni~y in the ~oneternal
Oftentimes one may not understand the inner meanings of
certain rituals and the external objects used in their performance.
One might then perform them blindly without understanding their
deeper meaning, or become disgusted with the religious beliefs
associated with these rituals. Neither reaction is beneficial. Many
people think that establishing a relationship between divinit~- and a
symbol (such as the Jordan River or the Ganges; trees, stones, or
animals) is a primitive way of thinking. To these people, it is a
primitive philosophy or religion that advocates the worship of
animals and nonliving things. Actually, these critics do not
understand the inner meaning of such beliefs. Because of their egos
and sense of self-importance, many people do not recogni~e the
210 S~en S~sterns of ~n~ia~2 Philosophy
presence of divinity in other living and non-living things. To gain a
proper understanding and appreciation of'any kind of worship,
ritual, faith, or devotion, one must first understand and appreciate
the importance of love.
Love and reverence cannot he separated from each other;
Love without reverence is lifeless and empty. When one learns to love
another human being, he also learns to love the life force itself. How
can one then separate from himself the animal, plant, and mineral
kingdoms, in which the same life force as his own is manifesting and
dwelling? Love is the Lord of life. Therefore, it should be revered in
all its forms. One should be aware of extending his love not only to
human society but to all the creatures of the world, as well as plants
and minerals. This makes an aspirant aware of that universal
consciousness that manifests itself in I he form of love and unites
person to person, the human kingdom to the animal kingdom, and
the world of animals to plant and mineral life.
This divine love is the inner ]tight of the inner heart and is
omnipresent and omnipotent. Why should human beings be
sensitive to their species only? The worship of animals simply means
to see divinity in the animal kingdom. The omnipresence and
omniscience of divinity, which pervades the entire universe, in-
cluding both organic and inorganic principles, can be realized in any
place at any time. This realization of the omnipresence of divinity is
possible only when one withdraws his narrowness and expands his
God-consciousness within and without. Gratitude is the best way to
express one's love and sincerity. The sun provides light. If one does
not express his gratitude for this, he is surely blocking his natural
flow of love. A plant gives fruit, a river gives water, and neither asks
for anything in return from human beings. How can mankind be
ungrateful for these phenomena? The expression of gratefulness and
appreciation is not worship of plants Andy animals, it is worship of
that all-pervading consciousness that is in oneself and in all other
beings and objects.
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