Thus Spake the Divine - Karma Meemamsaka’s Philosophy

Thus Spake the Divine

Karma Meemamsaka’s Philosophy

At the end of Vedas (Veda+ Antam) came Upanishads. Karma Meemamsaka accepted Vedas, but they did not accept Upanishads, which state that there is no distinction between Jeevan and Paramatma. The belief of Karma Meemamsakas is that if we do our duties, as laid down in Vedas, it is enough. Neither there is need for being devoted to God, nor is there any need to aspire for Moksha or realisation.

Karma Meemamsaka divided Vedas into two parts – ‘Vidhi’ and ‘Artha Vaadam’. Vidhi is the portion, which defines the rules containing dos and don’ts, procedures of Karma and the mantras to be chanted along with them. According to them, only adherence to Karmas will lead to prosperity of the universe. So, the part pertaining to Vidhi in Vedas was important to them. The Upanishads, which do not form part of Vidhi according to them, comprise Artha Vaadam. Artha Vaadam is one that brings out the benefits of adherence to a particular rule and other logical conclusions. Karma Meemamsaka treated this part as mere advertisement and publicity and discarded it. According to them, they are meant only to motivate people towards the end result.

Here is an example of Artha Vaadam. We see advertisements in newspapers for a particular health tonic. The advertisement depicts a macho-looking man wrestling with a lion. Seeing this, we are motivated to buy that tonic, so that we will also become as strong as the wrestler. Similarly, Artha Vaadam motivates human beings to adhere to Vedic Karmas by explicitly speaking about their benefits. It insists on the absolute truth that “There exists one Substance which is the Brahmam; if one does Karmas diligently, he will become enlightened and be unified with the Brahmam”.

As far Meemamsakas, all these ‘stories’ are meant to drive human beings towards adhering to only Karmas. This is akin to taking the health tonic though one cannot fight with a lion in real life. Similarly, the state of Brahmam is also something beyond possibility.

Here is the counter of Acharya to the above contention. Vedas tell you about certain dos as also don’ts. You accept the dos and also don’ts. For example, Vedas says never consume alcoholic drinks. Here, no Karma is involved. As a matter of fact, there is only some ‘inaction’ (Akarma). However, since there is benefit warranted by not doing some Karma (in this case not consuming alcoholic drinks, which will help maintain a steady mind), you are accepting this rule and not discarding it under “Artha Vaadam”. You accept that there are certain benefits by not doing certain acts. In other words, you are accepting Vedas for their intrinsic value and not for the underlying action and inaction. If you say that not doing something, as directed under Vedas, brings some benefit, I am saying not doing any Karma (totally action-less) at the stage of absolute wisdom, as propagated in the Upanishad, brings some benefit. I am saying it does NOT fall under Artha Vaadam. Of course, up to a certain stage, one has to necessarily adhere to Karmas diligently and bind the mind with Dharma. But it is not correct to say that “Karma alone is be all and end all of it”. Till the Karmas exhaust, one has to necessarily go through the cycle of reincarnation.

Can anyone remain without sorrows throughout their life time? Happiness attained out of doing Karma is only temporary. When do we get eternal happiness? We get it once we cleanse our mind by adhering to Karma, then disown all Karmas, engage in self- inquiry and descend in Dhyana Yoga. It is only then that we ultimately realise that it is the blissful soul, which is part and parcel of the Omnipresent, Omnipotent, and Omniscient Brahmam. This brings us eternal happiness. All these Karmas are meant to reach only the stage of total “inaction”.

Kumarila Bhatta: Okay! A man has no more duties to perform and reaches a stage of inaction, which leads to permanent bliss in him. What is the use of this man to the rest of the world?

Shankara: People’s ultimate goal in this world is to be kind and compassionate to others, isn’t it? When a person takes up Sanyasa, he has to chant a mantra (Prisha mantra), which says, “No living being in this earth needs to fear looking at me; I will be absolutely compassionate towards everyone”. So long as there are actions, there will be hindrances and obstacles. Sanyasi has no duties (actions) to perform at all. Thus, he can be compassionate towards every being. His Karma itself turns out as being compassionate to people. The very look of him, the very dharshan of him kindles happiness among people. With his very existence, he is doing the greatest service to humanity.

Though he expects no gains for his own self, he does travel to different places, gives dharshan to people, and propounds philosophies. Thereby, he is being useful to the entire society. Without any attachment to Karma, he does more activities than those done by a normal man. While others carry out their duties with animosity and calculate the returns they will get, the Sanyasi is doing his duties joyfully and with utmost ease. He resolves the sorrows of others. Therefore, the first step for reaching the stage of absolute bliss is doing Veda Karmas. Once a man carries out his Karma without attaching any desire, he cleanses his mind and, finally, he can totally stop doing all Karmas and become fully ‘action-less’.

Doing Karma without Bhakti towards God is not correct. Karma is “inanimate” and cannot bestow results on its own. It is God, who gives rewards by imposing Karmas. We should pray to God alone for performing our Karmas flawlessly. When we carry out Karmas only for His benevolence, will our Karmas become selfless.

While saying all these, Adi Shankara, is standing as an embodiment of philosophies He is talking about. He is Parameshvara in human form, an epitome of perfection as a Jnyani, a living example of Sanyasi, displaying all the qualities that he mentions – Universal Love, Inner Bliss, Nishkamya Karma, Bhakti and Jnyana.

After listening to the preaching of Acharya, it becomes clear to Kumarila Bhatta that all Karmas have to be performed with dedication to God and that Bhakti will enable one to attain the wisdom which would unify him with God. He prostrates before the Acharya with tears of joy in his eyes. He says: “Acharya, I totally agree with all your views. I have realised that Karma alone is not the benefactor; it is only Ishvara who is the benefactor of Karma. You have come as the benefactor of my Karma of reparation when I am getting into this fire. Generally, at the time of death, even the staunch devotee will not be able to recall God. But to me, who strongly advocated Non-God Philosophy, you have come before me as God. I am going to be burnt in a couple of minutes. Hence, I will be unable to spread the philosophy preached by you to other Meemamsaka. Therefore, I plead to you to visit the city of Mahishmathi and offer the preaching to Mandana Mishra, who is much more a staunch Meemamsaka than I.

Once he gets convinced, all other Meemamsaka will absorb your philosophy.” You can thus see that even amidst intense flames, Kumarila Bhatta was feeling the effect of Acharya’s love in the form of nectar.

Maha Periyava continues his talk here.

Here, I am reminded of ‘Mooka Panchasathi’ shloka and Appar Swamigal’s song. In Mooka Panchasathi, Mooka Kavi says, “I am being burnt in the fire.” Which fire does he refer to? It is this worldly life, which is the fire. He also says, “I am struggling for a drop of water”. Here, Mooka Kavi calls it “Parama Jnyana Payas” in which Pyas refers to quest for milk.

To Jnyana Sambandhar, Ambal gave her Parama Jnyana Milk (Milk of Wisdom) during his childhood itself. That is why he could understand the appropriate implications of Karma, Bhakti and Jnyana and preached his followers accordingly. Kumarila Bhatta was given the milk in the form of nectar, the preaching of Acharya at the end of his life. Though being the incarnation of Lord Subrahmanya, was Kumarila Bhatta not aware of Bhakti and Jnyana Marga? He did know! But when Buddhists propagated Arivu Marga, or the Path of Brain, if it had been accepted even a bit, it would tantamount to nurturing the Buddhist Philosophy. This will further make it difficult to redirect people towards Vedic Religion. That is why he said, “Only Karma will suffice; Bhakti and Jnyana are redundant”. Building on this foundation, Acharya could take the masses (from where Kumarila Bhatta left) into Bhakti and Jnyana Marga.

This article is a snippet from the Book Thus Spake the Divine, is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Speciality Stores dealing in all kinds of products needed in Indian Culture and Tradition.