Part 5 12724 As regards the Mantras, they are, by their very nature, indicative of the form of action; and since the action cannot be got at from any other sources, we are led to assume an act indicated by the Mantra, specially with a view to justify its indicative character. And since in connection with the Aṣṭakā, it is not possible to have an indication of such origination and qualifying condition as are absolutely nonexistent, wo take the Mantras as suggestive of the action, its qualifying condition and its very origination. It is in this way that Injunctions are accepted as supplied by the words of a Mantra. As for instance, the injunction of the Deity of the Āghāra offering (is supplied by the Mantra ‘Ita Indra urdhva, etc., etc.’)
It is admitted on all hands that Dharma has four ‘feet’; now, it is only a small portion of this vast fabric of Dharma that has been directly prescribed in the Veda; and the source of the knowledge of all the remaining factors also must be similar in character to the Veda, for the simple reason that the factors of Dharma can only be known through some sort of an injunction. So that (directly or indirectly) the connection (of Dharma) with Veda is inevitable. Now (as regards the work of Manu) what happened was that Manu got together pupils who had studied several Vedic texts, as also other Vedic scholars, and having heard from them the several texts, he compiled his work; and he has therefore clearly stated that Vedic texts are the source of what he has written, and thereby established the trustworthy character of his work. Others that came after him performed the several duties, relying upon Mann’s own words, and did not try to trace his words to their source (in the Veda). All this is what we infer (from the circumstances of the case). Thus even in cases where a Smṛti rule may run counter to what is found to he laid down in the Veda, both must he equally ‘Vedic’ [since the Smṛti also is based upon Vedic texts actually found by the writer]; and yet it is quite reasonable that the former should he discarded in favour of the latter; for when all that we need for the performance of a certain act is found by us in the Vedic text itself, there is no desire on our part to seek for, and infer the existence of, any other Vedic texts (in support of anything that may he found in the Smṛtis). Just as in the case of the Sāmidhenī verses, though the two numbers, seventeen and fifteen, are both equally mentioned in available Vedic texts, yet when we have once found that the number fifteen is applicable to the action in hand, we have no desire to have recourse to the number seventeen, even though this also is directly mentioned in the Veda. Then again, it is only natural that what is directly expressed by the words of a text should set aside what is only indirectly indicated by the requirements of what has been directly expressed, this indicated factor being admittedly remoter and hence weaker than the directly expressed one. But this does not mean that what is indirectly indicated has no force at all. In fact such a case would be analogous to the case where, even though the employment of the details of the archetypal sacrifice at the ectypal one is admissible by the general injunction (that ‘the ectype should be performed in the manner of its archetype’), yet when any such archetypal details are found to be incompatible with those that may be found to be expressly prescribed specifically in connection with ectype, the former are unhesitatingly discarded. [Similarly when the indicated factor is incompatible with the expressed one, it is discarded.] Under the view [previously put forward as (d)] that the Smṛtis are based upon an unbroken Unit of performers, the position of the Smṛtis would be no better than that of mere current tradition, which does not, at any stage (however long standing it may have become), attain reliability (based upon direct Vedic support). The other view [put forward as (e)] also, according to which Vedic texts in support of what they did and wrote were always inferred by Manu and others,—does not differ very much from the view that they are based upon tradition. We have proceeded to examine the source of the Smṛti or Recollection of Manu and others; and if they also only inferred the Vedic texts, just as we are doing now, then, like ourselves, they also would not be recollectors (of Vedic texts). Nor is it possible to infer a thing that has never been directly perceived by any one; as no affirmation (and hence no premises) could be possible with regard to such a thing. As regards the inference (that has been cited by Śabara), of the motion (of the Sun) and such other things, a general connection (between motion and change of location) is always perceived; or such motion may be deduced from Presumption based on apparent inconsistency. Such a basis of presumption however is not available in the case in question. >From all this it follows that in the matter of Dharma, there is certainly some sort of connection between Manu and others and the Veda; but the exact character of this connection we are unable to ascertain. In fact, when persons learned in the Veda have the firm conviction that a certain act should he done, it is only right to assume that this conviction is based on the Veda, and not upon a misconception; it is only thus that wo would be assuming a source of knowledge in keeping with the character of the knowledge itself. And this assumption rests upon the possibility of such a source being found in Vedic texts, in the form of mantras and arthavādas scattered far and wide by reason of lapses (of time, etc.). In some cases we also find direct Vedic Injunctions themselves, as the source (of what is found in the Smṛti); e.g., the injunction that ‘one should not converse with a woman in her courses,’ which is found in the Veda in connection with Upanayana and Study (supplies the basis for the general prohibition of such conversation, contained in the Smṛtis). What we have stated here is only a small portion of this vast subject; more of this should be learnt from the Smṛtiviveka [as follows]:— ‘The view that some Vedic texts have become lost is not accepted by me; as this view necessitates several unwarrantable assumptions. It is far more reasonable to accept the view that the Smṛtis have brought together the injunctions of actions scattered about here and there. In fact even at the present day we find that a person who is surrounded by several Vedic scholars and teachers is capable of composing works after having heard from those persons the several Vedic texts. It is only natural that persons who have actually seen the writer at the time, basing his statements upon direct Vedic texts should accept them as trustworthy; and we also come to have due confidence in them as far as possible. As a matter of fact, the details of performance are indicated by Mantras; and there is indication of them also by Names; there can be no performance, unless there is some sort of indication regarding the nature of the action and the qualifying conditions. For instance, the connection of a particular deity with the Āghāra -offering is indicated by the words of a Mantra; and the reason for this lies in the indicative character of Mantras, which character becomes possible only if the Deity is taken to be indicated by them. When one action enters into the constitution of another well-accomplished one, it does not interfere with the form of this latter [so that when a Deity indicated by the Mantra is introduced into an action enjoined by a distinct Injunctive passage, it does not interfere with the nature of this action]. For instance, in connection with the Viśvajit sacrifice, we find that the desirable result proceeding from it is obtained from sources other than its original Injunction. Thus it is quite reasonable to assume details in connection even with a well-established injunction, especially when the needs of the Injunction are not supplied even by Mantras and Arthavādas. ‘[An objection is raised]— “The revered Pāṇini has laid down that Injunction is expressed only by the Injunctive and other cognate affixes. So that Mantras and Arthavādas, described as only accomplished entities, can never express an injunction. If then, from theArthavāda, which is not directly injunctive, some sort of Injunction were deduced by means of an indirect interpretation put upon the Arthavāda,—how could any reliance be placed upon such an Injunction? In fact such an interpretation would lead to a syntactical split; specially as (in such arthavādas as they obtain a standing who perform the Rātrisatra) the Rātris tra offerings do not necessarily stand in need of the ‘standing.’ In fact it is only a detail of the direct Injunction (and not that of the vāda) which can be accepted as indicated by supplementary sentences. As regards the prohibition of Theft, etc. (which has been sought to be deduced from the Arthavāda passage ‘the theft of gold, etc., etc.’), this will certainly be amenable to a direct Injunction; and as in the event of the arthavāda being made to yield the necessary injunction, syntactical split would be inevitable. Nor is there any analogy between the Vācastoma and the Aṣṭakā; for in the sacrifice all the details are performed in accordance with injunctions deduced from mantras; while in the case of the Aṣṭakā there are no grounds for regarding the mantra as indicative of any details of performance. Further, no indicative power of the mantra can prompt one to any course of action, unless there is some sort of a general connection; and in the case in question there is no such connection either of context or of any such factor.” ‘To the above objection the following reply is given by those who hold the view that also are the source of Dharma:—(a) In the case of the passage “they obtain a standing, etc.,” even though there is no directly injunctive agency in the form of the Injunctive affix and the rest, yet the idea of injunction is held to be supplied by the conjugational affix let (in the verb “upayanti,” “offer”). (b) Similarly in the case of the verb “patanti” “they fall” (occurring in the passage “Theft of gold, etc.”), or in that of the verb “use corrupt words” (occurring in another arthavāda passage), (c) In connection with the Vācastoma, we have the distinct injunction beginning with the expression ‘sarvadāśa ṭayīḥ anubrūyāt,’—this name “dāśatayī” being applied to the ten Ṛk. verses selected each out of the ten maṇḍalas of the Ṛgveda. (d) As regards the general connection (of the mantra) with the action, this is said to be brought about by the force of the Name,—the Gṛhyamantras being named after the acts (with which they are connected). (e) As regards the arthavāda passage “Theft of gold, etc., etc.,” that this is subservient to the Science of the Five Fires is indicated by the fact that it contains a deprecation of the said Theft, etc.; and this cannot be possible except when the Prohibition (of the Theft, etc.) is also implied. That the passage is subservient to the Science of Five Fires is indicated by the trend of the whole context; and the idea that the Theft, etc., should not be done serves to emphasise the said subserviency; and there is no incompatibility between these two [the idea of subserviency and that the acts should not be done ]. Lastly, as regards the view that the Vedic texts in corroboration of the Smṛti rules h ave always been inferred (and never actually found by any one in the Veda),—it stands on the same footing as the notion of long-standing tradition; both would be of the nature of the “blind following the blind”; and we do not perceive any difference between these two views.’ >From all this it follows that when Gautama speaks of the Householder’s Life being ‘directly enjoined’ (by the Veda), what he means is that the words of the Veda enjoin it directly, without the intervention of any other process; that which is cognised immediately after the hearing of the words is said to be ‘directly known’; while after something has been cognised, if the reflection over the capacities of that thing leads to the cognition of another thing, this latter is not said to be ‘directly perceived.’ Thus everything becomes duly established. 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