Following is an extract from Nirukta, Chapter 1, where an argument is raised by a scholar named Kautsa regarding the usefulness of Nirukta:
“If the object of etymology is to ascertain the meaning of Vedic hymns, it is useless, for Vedic hymns have no meaning.” (Chp. 1 Sec. 15)
He goes on to give a number of arguments for his point of view, some of which are that at some places Vedic hymns are contradictory, at other places, their meaning is impossible, and in some places their meaning is obscure.
Each of his argument is refuted by Yaska systematically. He goes on to explain that the Veda gives highest value to knowledge and therefore one’s effort must be to know rather than remaining ignorant. A portion of what he writes is presented here because it is quite interesting and relevant for the students of Nirukta:
As to (the objection) that their meaning (meaning of Vedic hymns) is obscure, (we reply) that it is not the fault of the post if the blind man does not see it; it is the fault of the man himself. Just as among the country-folk, a man becomes distinguished with (a little) knowledge, so among the scholars of the traditional Vedic lore, a man of profound knowledge alone is worthy of praise. (Chp.1, Sec.16)
Moreover, there is praise of knowledge and censure of ignorance (in the Veda)
"He is the bearer of a burden only, the blockhead who, having studied, does not understand the meaning of the Veda. But he who knows the meaning obtains all good fortune and, with his sins purged off by knowledge, attains the best." - Samhitopanishad Brahmana
Whatever is learnt without being understood is called mere cramming, like dry logs of wood on extinguished fire, it can never illuminate. (Chp.1 Sec.17-18)
The Rishis had direct perception of dharma. They, by oral instruction, handed down the hymns to later generations who did not have the ability of such direct perception. The later generations, declining in oral communication, compiled this work, the Veda, and the Vedangas, in order to comprehend their meaning. (Chp.1, Sec. 20)
“If the object of etymology is to ascertain the meaning of Vedic hymns, it is useless, for Vedic hymns have no meaning.” (Chp. 1 Sec. 15)
He goes on to give a number of arguments for his point of view, some of which are that at some places Vedic hymns are contradictory, at other places, their meaning is impossible, and in some places their meaning is obscure.
Each of his argument is refuted by Yaska systematically. He goes on to explain that the Veda gives highest value to knowledge and therefore one’s effort must be to know rather than remaining ignorant. A portion of what he writes is presented here because it is quite interesting and relevant for the students of Nirukta:
As to (the objection) that their meaning (meaning of Vedic hymns) is obscure, (we reply) that it is not the fault of the post if the blind man does not see it; it is the fault of the man himself. Just as among the country-folk, a man becomes distinguished with (a little) knowledge, so among the scholars of the traditional Vedic lore, a man of profound knowledge alone is worthy of praise. (Chp.1, Sec.16)
Moreover, there is praise of knowledge and censure of ignorance (in the Veda)
"He is the bearer of a burden only, the blockhead who, having studied, does not understand the meaning of the Veda. But he who knows the meaning obtains all good fortune and, with his sins purged off by knowledge, attains the best." - Samhitopanishad Brahmana
Whatever is learnt without being understood is called mere cramming, like dry logs of wood on extinguished fire, it can never illuminate. (Chp.1 Sec.17-18)
The Rishis had direct perception of dharma. They, by oral instruction, handed down the hymns to later generations who did not have the ability of such direct perception. The later generations, declining in oral communication, compiled this work, the Veda, and the Vedangas, in order to comprehend their meaning. (Chp.1, Sec. 20)
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