“Asrayi Nyaya” in Manubhasya 3.1

[Full title: Mimamsa and Popular Maxims (4) Asrayi Nyaya (1) References in Manubhasya verse 3.1]

Passage - atra kecidrasrayinyayena mi su 4 .1.18 ) pariharanti | yathaiva hi svistakrdadamaya ubhayarupah samskarartha karmalaya, evam svadhyayadhyanamapyabhidhana viniyoganusaritaya kriyaphalava bodha darsanena ca samskara karmakaka karmartha karma | atah sadhikaratva siddhih | Translation - (Medhatithi on Manu Smriti III.1) To the above, some people make the following answer, on the basis of the principle enunciated in Purva Mimemsa Sutra 4.1.18 et. seg. the Svistkrt and other similar offerings have been regarded as being of the both kinds, serving the purpose of sanctification and also leading to specific results; and, on the same analogy, 'Vedic study' also would be of both kinds being purely sanctificatory, as indicated by the words by the Injunction prescribing it and also leading to particular results, by virtue of its bringing about the comprehension of the meaning of texts which ultimately leads to the performance of acts (directly bring/about those results). It is in this mamer that the Injunction of Vedic study becomes conducive to definite results. Explanation ing While discussing the fruit that may be obtained by the study of Vedic literature, Medhatithi is referring to the view point of some writers on Dharmasastra particularly his predecessors whose commentary on the Manusmrti is not now available to us; Here some scholars rely

57 on Jaimini's Mimamsa Sutra 4.1.18 in which it is pointed out that for any complementary act serving the purpose of the principal sacrifice there can be two fruits - seen and unseen, In regard to the study of the Vedic literature these predecessors of Medhatithi points out that, following the principle of the Asrayi Nyaya discussed, above, for the study of the Vedic literature there can be two fruits. By reciting the Vedic Mantras it may be possible for a man to remember the deity in whose honour the oblations are to be offered into the sacrifice. This can be regarded as the seen fruit of the sacrifice. ing By study to Vedic literature one will also understand the meaning and of the Vedic literature of this also will have to be regarded as the seen fruit of the Vedic study. 58 When however, one makes the best use of this Vedic literature for the purformatice of a sacrifice one naturally gets the unseen fruit in the form of human or something else which may have been promised to the sacrifice. This kind of fruit will have to be regarded as the unseen fruit which one gets after death. the In this way in the opinion of some, principle of Asrayi Nyaya becomes fittingly applicable to the purpose of the Vedic study that is enjoined by Manu Smrti III-1. 1 | sat ‌trimsadabdika caryam gurau caivedikam vratam | tadarthika padikam va grahanantika meva va || 3 .1 ms voi P-3.