Śruti: Sacred Text and Its Classification in Pūrva Mīmāṃsā

Learning Outcomes:

1. Understand the concept and significance of Śruti in Indian philosophy, particularly in Pūrva Mīmāṃsā.
2. Explore the various classifications of Śruti and their importance in epistemology.
3. Learn the distinction between Śruti and Smṛti and their respective roles in Mīmāṃsā metaphysics.
4. Analyze how Pūrva Mīmāṃsā epistemology legitimizes the authority of Śruti as a primary source of knowledge.

The concept of Śruti holds a pivotal role in Indian philosophy, especially in the Pūrva Mīmāṃsā school of thought, which is grounded in classical Indian epistemology and metaphysics. Śruti refers to the “heard” texts, regarded as divine revelations. These texts are considered to be of eternal significance, revealed to the sages (ṛṣis) and passed down orally across generations. Central to Śruti is the idea that it forms the highest authority in religious matters and is the bedrock of Vedic rituals.

The Concept of Śruti in Pūrva Mīmāṃsā

In the Pūrva Mīmāṃsā school, Śruti holds a foundational place because this philosophical tradition focuses on the exegesis of the Vedas, particularly their ritualistic portion. The Vedas, regarded as the earliest form of Śruti, are not seen as authored by any individual but are eternal and authoritative by their very nature.

Important Note: Śruti is considered apauruṣeya, meaning it is not composed by any human but is revealed directly to the ṛṣis.

The Pūrva Mīmāṃsā posits that the Vedas are self-evident (svataḥ-pramāṇa) and self-sufficient for determining religious obligations and duties (dharma). This belief rests on several key tenets:

1. Śruti as Revelation: The Mīmāṃsā tradition asserts that Śruti is not subject to human creation. The Vedas, as part of Śruti, are eternal and infallible. Dharma, or the moral and ritual law, is revealed through the Vedas and cannot be understood by any other means.
2. Authority of Śruti: In Pūrva Mīmāṃsā, Śruti has authority over Smṛti (which consists of human-created texts like the Manu Smṛti). Śruti is primary, while Smṛti is secondary and must align with Śruti to hold any authority.
3. Eternal and Immutable: According to the Mīmāṃsakas, the Vedic hymns and rituals have always existed and will continue to exist. They are not subject to change, nor can they be altered by human intervention.
4. Source of Ritual: The primary focus of the Pūrva Mīmāṃsā is on the karmakāṇḍa (ritual portion) of the Vedas. Therefore, Śruti is the ultimate guide for performing rituals accurately, thereby ensuring the fulfillment of dharma.

Classification of Śruti

Śruti is broadly classified into four main categories within Indian philosophy, each serving distinct purposes, particularly in the context of ritual and metaphysical inquiry. These classifications are critical to understanding how the Vedas function as authoritative texts.

1. Samhitās: Samhitās are the collection of hymns, prayers, and mantras addressed to various deities in the Vedic pantheon. They are often chanted during rituals and are considered the core texts of the Vedas.
   ●The Ṛg Veda Samhitā: It contains hymns (ṛc) mainly in praise of deities like Indra, Agni, and Soma, designed for various ritualistic purposes.
   ● The Sāma Veda Samhitā: This Veda is primarily concerned with chants (sāman), particularly those associated with the ritualistic singing of hymns.
   ● The Yajur Veda Samhitā: This is a manual for performing sacrifices (yajña), providing the procedural details for conducting various Vedic rituals.
   ● The Atharva Veda Samhitā: It contains hymns and incantations for healing and protection, as well as philosophical inquiries.
2. Brāhmaṇas: Brāhmaṇas are prose texts that explain the ritualistic significance of the mantras found in the Samhitās. They elaborate on the application of these mantras during sacrificial rites, offering philosophical insights into the underlying reasons for performing specific rituals.
   ●The Aitareya Brāhmaṇa: It is connected to the Ṛg Veda and provides a detailed account of various rituals, sacrifices, and their theological basis.
   ● The Taittirīya Brāhmaṇa: Part of the Yajur Veda, this text is a crucial manual for performing Vedic sacrifices with precision.
3. Āraṇyakas: The Āraṇyakas serve as a bridge between the ritualistic Brāhmaṇas and the philosophical Upaniṣads. These texts are meant for meditation and contemplation rather than practical rituals, and are believed to be composed in the forests (āraṇya) by ascetics.
   ●

   The Bṛhadāraṇyaka and Taittirīya Āraṇyaka: These provide philosophical expositions and contemplations on the Vedic rituals, and slowly transition toward metaphysical inquiry.

   Important Note: The Āraṇyakas mark the movement from external ritualism to internal meditation, representing a crucial phase in the development of Indian metaphysics.

4. Upaniṣads: Upaniṣads are philosophical treatises that delve into metaphysical questions such as the nature of reality (Brahman), the self (ātman), and liberation (mokṣa). They form the foundation of Vedānta and represent the culmination of Vedic thought.
   ●The Chāndogya Upaniṣad: It discusses the nature of ultimate reality (Brahman) and the relationship between the individual soul (ātman) and the cosmos.
   ● The Bṛhadāraṇyaka Upaniṣad: One of the oldest Upaniṣads, this text is a profound exploration of metaphysics and ethics, offering intricate discussions on the nature of reality, identity, and knowledge.

Importance of Śruti in Epistemology

In Pūrva Mīmāṃsā epistemology, Śruti is considered a self-validating (svataḥ-prāmāṇya) source of knowledge. It occupies the highest rank in the hierarchy of pramāṇas (sources of knowledge), above pratyakṣa (perception), anumāna (inference), and upamāna (comparison).

1. Self-evident Validity: The Pūrva Mīmāṃsā system asserts that Śruti’s validity does not depend on any external source of confirmation. The words of the Vedas are themselves the proof of their truth, making them self-authenticating.

2. Non-contradictory: According to Mīmāṃsakas, Śruti cannot be subject to contradiction. Any conflicting interpretations must be resolved by reconciling the context and intent of the Vedic passage.

3. Eternal Truth: The truth of Śruti transcends time and space. Unlike empirical knowledge, which is subject to change and correction, the knowledge revealed through Śruti remains eternally valid and applicable.

   Process Flow: Śruti → Revelation → Rituals → Knowledge → Dharma.

4. Exclusive Knowledge of Dharma: The Mīmāṃsakas argue that the Vedas are the only valid means to understand dharma (duty). Human reasoning and observation can provide insights into worldly matters, but only Śruti can reveal the nature of dharma.

Śruti vs. Smṛti: A Comparative Perspective

While Śruti and Smṛti both play critical roles in Indian philosophy, their authority and origin differ significantly:

Conclusion

Śruti, as the foundation of Pūrva Mīmāṃsā epistemology, stands as a pillar of both religious authority and metaphysical knowledge in classical Indian thought. It is through Śruti that the Mīmāṃsakas understand the eternal nature of dharma, using the Vedas as their guide for performing rituals and comprehending the deeper truths of existence.

MCQ:
Which of the following texts belongs to Śruti?
a) Manu Smṛti
b) Ṛg Veda
c) Bhagavad Gītā
d) Rāmāyaṇa
Answer: b) Ṛg Veda.