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Why the Veda Has No Author: Language as Ritual in Early Mms and Post-Modern
Theology
Author(s): Francis X. Clooney
Source: Journal of the American Academy of Religion, Vol. 55, No. 4 (Winter, 1987), pp.
659-684
Published by: Oxford University Press
Stable URL: http://www.jstor.org/stable/1464680
Accessed: 17-11-2016 17:02 UTC
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acrimonious discussions.
purify, recover, and rebuild our manner of thinking and talking about
the same traditional religious ideas. By calling into question the validity of the operative concepts that have made religious discourse possi-
ble, this critique clears the way for a fresh re-envisioning of the
02167
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illustrates it.
However new our situation in regard to religion and its understanding may seem to us, it is not without precedent. Our questions
and problems are not achievements unique to contemporary thought
or to our civilization, with its strong Judaeo-Christian and Hellenistic
way that should help us in our current situation. The school is known
as the Mimamsa, a worldview and mode of inquiry that developed in a
a radical division beween the earlier and later periods, but only that the debates
between the two later schools would require a lengthy analysis before it would be possible to state succinctly how they contribute to the issues discussed in this paper.
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today.
The religious
worldFirst,
of the
Mim.imsakas
was comprised
of two
interconnected
systems.
there
were the traditional
sacrifices,
which had been practiced and described even a thousand years earlier. In their primary and modified forms these sacrifices numbered in
the hundreds and ranged from the simple, which took moments to
perform, to the elaborate, which took years. But the basic form of a
sacrifice was straightforward: when a deity is invoked and something
material burnt in a fire "for" that deity, a sacrifice occurs. However
complex a sacrifice might become, its core action is the destruction of
something from one's property in a fire, in the presence of an invoked
deity. Throughout this article I reserve the word "sacrifice" for this
core action, while using the word "ritual" in a broader sense, to indicate the entire set of texts, actions, performers, deities, material things,
and attitudes about life and death that constituted the environment in
relevant to the sacrifices. Some texts described what was needed for
the various sacrifices, who was allowed to perform them and for what
were suited for which gods, when and why the sacrifice was first per
formed "in the beginning," etc. Other texts were the prayers recited
during the sacrifices themselves, paired with specific actions.
The twelve books of the Pdrva Minamsd Stitras consist of discussions that deal with the corpus of orthodox sacrifices and orthodox text
in three basis ways. First, there are discussions that seek to resolv
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for all."
Second,
theproblems
Mimai.sakas
to articulate
by which
such
couldsought
be resolved.
Thus (tothe
use invariable
the same rules
examples), the Mimamsakas proposed, refined, and qualified rules governing "changes in the names of gods in prayers" and rules governing
complete set of particular rules, but also the complete set of the "meta-
Thus,
the Mim.msakas
rules such
"In any
given
sacrifice,
the material
objects usedfasioned
are instrumental
to as,
relation
to the
actions
they are connected with" and "Rules pertaining to only one context
take precedent in that context over rules that also pertain elsewhere."
fying the efficacy of sacrifices that apparently did not produce the
material results promised to those who performed them. Many of
these questions were raised clearly in response to objections from
outside the Mimamsa itself.
the most frequent, and one gets the impression that the Mimamsa
began with the effort to resolve inconsistencies in text and action and
then expanded its realm of inquiry from there. But even if their proposed conflict-resolutions were of use to performers, the points at issue
would not
have
warranted
that Mimad.m
became.
There
were
other textsthe
thatimmense
described project
the performances
step
by step and in detail and resolved by some compromise most practical
problems that would arise. Thus, concern for the larger rules gov-
erning the ritual world probably was the primary focus of Mima.m
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Jaimini's
Mimim.sa took
in a world
traditional intelligibility undergirding
Vedicshape
orthodoxy
had lostinitswhich
power the
to convince.
It was no longer self-evident, for instance, that sacrifices would please
deities and lead to rewards, that offering sacrifices would hold the universe together, or that the Veda itself was a reliable source of informa-
within the Vedic fold, de-mythologized the idea of sacrifice and contended that these actions were not qualitatively different from, and
would lead to results no more permanent than, other actions. Skeptics
of all sorts charged that the sacrifices did not produce what they promised to produce, while those whom today we might label "Vedic funda-
comprehended and hence kept intact. The pieces were all there--
active gods or satisfied humans, and that required the positing neither
of any supernatural realities nor a reliable world order beyond that of
good Sanskrit texts, well-performed sacrifices, and a set of rules for
integrating the two.
and sacrificial text so as to ensure that what one saw and heard at a
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heaven, etc. and wish to use the sacrifices to get those rewards. The
Mim.msakas
havestrictly
no problem
admitting
that
may think
the
sacrifices exist
for their
satisfaction,
andhumans
it is reasonable
that that
the situation appear this way to performers. But the Mimamsakas also
insist that this human perspective contributes to a more comprehensive primary goal: the enactment of the particular body of words and
actions that constitute a particular sacrifice and, ultimately, the whole
body of orthodox rites. The Veda states unequivocally that sacrifices
are to be performed, and human performers are obviously required if
any sacrifice is to be completed. No offering can actually be burnt in
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than that.
3 "Words already (individually) formed (before use) are handed down togeth
express) a ritual purpose. This (handing down together) is the cause (of the knowle
dharma)."
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ety of meanings a human being may give ritual and text, but they deny
any such perspective the privilege of being the meaning. A ritual can
appear meaningful and meaningless at the same time, from different
the other perspectives. Ritual is "for its own sake" (sva-artha), from
(Staal,sensational.
1979; 1986)
is according the
to Mima.msa
partially
true but needlessly
Notwithstanding
claim that "what
the Mimunms
in fact ended up teaching is that the rituals have to be performed for
their own sake" (Staal, 1979:7), it is evident that even the most general
Mimamsaka notion of sacrificial dharma never excludes the satisfac4 For a fuller examination of the meaning of artha in the Sutras, see my 1984 University
exposition.
5 In commenting on 12.4.37 Sabara asserts that in cases of conflict the "inherent cohesion" of the ritual takes precedence over "meaningfulness."
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around the sacrifice to see that we have-at least as far as the Indian
performers.
relationship between word and purpose (or meaning) is innate (autpattika, "original"; 1.1.5). At issue first of all is how (or when) Vedic statements get their meanings. Jaimini's view is that they are not assigned
meanings by a conventional, societal process; instead, the statementreferent relationship precedes any speaker's use of either the statement or the words comprising it. This point is defended by Jaimini in
a complex argument. First (1.1.6-23), he argues in favor of the position
that speech presumes a prior "always-there" relation of the individual
word and its referent. His position is elaborated by the later commentators, with increasingly complex linguistic arguments. Then (1.1.24-
learned from adding together the meanings of the words in the statement, but only by noting that to which the whole statement purposefully refers-usually an action rather than a thing, and usually a ritual
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structure and illuminate its meaning. Mimasa saw language and language questions "with ritual eyes" and effectively undermined the
notion of a separate text or "book."
Because of the centrality and importance of this ritual implication
("rubric"). All four terms are used to make the Veda inseparable fro
the sacrificial performance.
"ate." Therefore, "I ate" and "After dinner I returned home" can
considered separate sentences, while "I ate" is a single statement
For centuries this definition has served in India as a basis for lin-
ing" of the words, the insufficiency of each without the others. Yet it
not meant to be primarily a contribution to grammar. It occurs within
a discussion of the kinds of texts found in the Veda (2.1.30-49), and it is
6 How sentences come to mean what they mean is a subject of heated debate in later
Mimamsa. Around 700 CE the schools of Kumrrila Bhatta and Prabhakara took the
through the sum of word meanings or that the sentence meaning cannot be trac
to the word meanings; the subtleties of their positions, however, go far beyond w
be said in this context. In my view, the Prabhdkara school more faithfully re
Jaimini's Mimamsa.
7 I.e., if they "need" one another to make complete sense. The translation is that
Kunjunni Raja, p. 152. His comments (152 ff.) on the later use of Jaimini's defini
pertinent.
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This would not be the case with the other two kinds of texts, "
which are poetic verses divided into metrical feet, and "sdm
which are verses set to music and sung, most often some of the s
Vedic
collections
of from
texts related
to the sacrifices:
the following
text
the Taittiriya
Sam.hita
Agvins, with the hands of Pisan, I offer thee dear to Agni, to Agni
and Soma.8
Correct reading of the passage allows for repetition of the verb, "
offer," with each phrase-"I offer on the impulse ... I offer with th
arms ... etc."-and there would then be no strictly grammatical reason that each should not be a separate sentence. But in the appropri
ate context of the Dariapfirnamisa sacrifice, it is clear that only on
offering is at issue, modified by the mentioned deities-Savitr, Aivins,
context.
prakarana comes into use for the following reason. Sacrifices are
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"context"
(prakaran.a),
declaration
that which
needs to be
done,
in need
of a manner "the
of doing."10
In theofMimrimsa
framework,
"context" pertains only secondarily and by extension to words in need
of one another, i.e., the other words one needs to know (the other
The interdependence of sacred text and ritual action is generalized when the Mimnimsakas divide the Veda into two major portions,
one of these only, one particular myth is told to illuminate the action taking place.
Because the same myth is needed to illuminate all the sacrifices in the series, it is under-
stood to belong to all of them. The myth and the series of sacrifices form a single
"context."
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form the right actions, with the right materials, for the r
and with the right results in mind. Thus, as Sabara illustr
menting on 2.1.33, the statement "The branch of the udum
of the same height as the sacrificer" is meant to guide the
ual. We do not need a sacred text to know about udumbara trees and
men who cut branches, but only the Vedic text will relate the tree a
the man to the cutting action in this particular way. The view t
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pose, guide action, and hence are "truly authoritative." The rest,
statements in the Veda and does not wish to concede that a large part
of the Veda is useless. But he insists equally that there are no texts that
3. The Veda has no author, no meaning beyond the words and the
sacrificial actions themselves; one cannot appeal to a preverbal intention to get beyond the words.
prise that like the sacrifices themselves, the Veda has no creator, no
author. People do not invent their rituals, nor author their sacred
texts, says Mimfamsa.
mantras, in 1.2.43.
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explain the rules on which both are based. In either case it simply will do no good to search for an original performer who first
taught the ritual or the language, for this simply leads us into a
infinite regress.(13)
port of the basic point that (ritual) text, like (ritual) act, has no personal
originator. In their general theory of interpretation, which later on is
"intent"that
of the
thetdtparya
text, with
the
. the
Mim.msakas
maintain
or the
realauthor's
purport intent.
meant by".it. can
be studand mythical perspectives; it may be properly understood as an effort at a formal conceptualization of ideas implicitly available elsewhere in Indian thought.
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mistakes and limitations of the author. By locating author and performer in the ritual context, the instrumental role of the speaker of
words is accounted for, yet in proper subordination.
Foucault's suggestion that focus on the author overly restricts the
text likewise points to an appreciation that text and language possess
horizons and scopes of significance wider than those belonging to any
given set of authors and readers. Indeed, his search for some other
"system of constraint" seems open to the way in which something like
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consider
the possibility
thorough "Mima.msification"
leav
hardly
anything
to religionthat
but aa never-ending
series of sacrificial performances, or a religion so peculiarly defined that just about no one
mean for theologians in Christianity and other highly developed traditions. Referring to Derrida's claim that "in the void remaining after
the death of God, veils veil veils and masks mask masks," Mark C. Taylor has vividly summarized the larger and initially devastating effect of
this phenomenon:
Such ceaseless masking has a domino effect on much Western
philosophy and theology. One after another, central concepts
and dominant notions-God, self, history, book . . .-tumble. As
really reach our ears until its reverberations are traced in the
notions of self, history and book. The echoes of the death of God
can be heard in the disappearance of the self, the end of history,
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Similarly,discourse
Mima.msa's
relentless
critique
shaped the
new theological
that was
to be essential
to significantly
Hinduism. Taylor
himself has suggested that attention to non-Western religious traditions is invited and facilitated by the deconstructionist move, and even
that the connections of language and ritual in Buddhism might be specifically helpful.
For example, it might be possible to establish a constructive com-
those deployed in some Buddhist texts. Inasmuch as deconstructive critics subscribe to a performative view of language, it might
the comparison
Mimamsa, precisely
the Mim~.amsakas
were
interested inwith
reappropriating,
albeit by because
drastic measures,
the
"old religion" of the Vedic Scriptures and sacrifices, placing them on a
new basis. Except perhaps in a very extended sense, the Buddhists did
not share this goal.
We have already seen that the Mimamsa, in its de-emphasis on the
gods and the human person and its reintegration of the Veda into a
ritual context precedent to any author or performer, parallels many
deconstructionist themes. For a few Hindus, perhaps, the Mimamsa
defense of the meaningfulness of the Veda was a sufficient rehabilitation of the tradition. But I wish now to explore a particular response to
Mim~msa, by a school of thinkers not entirely satisfied with the
Mimamsa synthesis but also unwilling and unable to revert to the pre-
There were many responses to the Mimamsa doctrines, particularly their displacement of the human performer and the author. It
17 For simplicity, from this point on I treat the problem of deconstruction as a problem
for Christian theology although, of course, deconstruction challenges all (religious) ways
of thinking.
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the satisfaction of the performer's desires.'8 Some, such as the logicians of the Nydya school, sought to refute the notion of authorlessness
on the grounds that it made no sense to say that there are texts no one
has composed, and that since God is a perfectly reliable source of information, there is no need to doubt the reliability of texts God authors.
tem to a reality merely outside it. Like the Mimnmsakas, they also
resisted the introduction of the author concept, and declined to base
Vedic authority in the will or intention of a higher being; brahman
Bddarayana, that brahman is the source and cause of the Veda (1.
and that even the periodic total destructions of the universe do
include the dissolution of the Veda. It does not require re-creation b
brahman (1.3.30), and is simply manifest again in each new age.
view that the Veda is eternal but somehow dependent on brahma
more clearly explained by later commentators. The view of
PrakiSatman, the author of a commentary entitled Vivarana (c. 1200
C.E.), is summed up by Satchidananda Murty:
At the beginning of each world-cycle God merely utters the
Vedic sentences, just as today we might quote the sentences of
the Mahabharata (the great epic of India, generally acknowl-
18 Sabara thus sparked a controversy which occupied the two main Mimamsa schools in
later generations. I developed this theme in Chapter 7 of my forthcoming book (see n.4
above).
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the whole of the Christian sacred texts that allows for "word-play"
mind.
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expression.
entails "a world that is scriptic but without Scriptures, a field of late
ally interpenetrating texts . . . an ahistorical world;" Taylor's Erring,
she suggests, invites us into a "brilliantly contrived maze . .. without
exit or closure" (544). This is a world of endless commentary, such as
interrelationships is the divine milieu. Within this non-totalizable totality, nothing is itself by itself, for all things emerge and
face through the interplay of forces ... The absolute relativity of
the divine milieu renders all other things completely correlative.
(Wyschogrod, et. al.: 537)
lute relativity of the divine milieu" can be read with the Vedanta as
"the relatedness of everything as the divine body." In suggesting this,
however, I freely concede that I am taking sides with the Mimmsakas
and Vedantins against their Buddhist opponents in that "post-Buddhist" reconstruction of Vedic orthodoxy that ultimately becomes
"Hinduism." Indeed, we might well suppose that as deconstructionism develops it will split more clearly in "Buddhist" and "Hindu"
schools.
have been thought out before. Even if we have just been introduced
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Clooney, Francis X.
Foucault, Michel
1984 "What is An Author?" The Foucault Reader. Ed. P. Rabinow. New York: Pantheon Books.
Gerow, Edwin
1982 "What is Karma [Kim Karmeti]? An Exercise in Philosophical Semantics." Indologica Tauriensia x: 87-116.
Kunjunni Raja, K.
1977 Indian Theories of Meaning. Madras: Adyar Library.
Keith, A.B., trans.
Murty, K. Satchidananda
1974 Reason and Revelation in Advaita Vedanta Delhi: 1974.
Penner, Hans H.
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