z:\ ambedkar\vol 04\vol4 04.indd MK SJ YS 23 9 2013/YS 8 11 2013 157
APPENDIX II 157
All the well-known formulas of the Pandits, jarphari, turphari,
And all the obscene rites for the queen commanded in the Aswamedha,
These were invented by buffoons, and so all the various kinds of presents to the priests,
While the eating of flesh was similarly commended by night prowling demons.”
Why did the Vedic Brahmans compromise with the Vedantists but did not compromise with Charvak and Brihaspati. It is a riddle that awaits explanation.
III
A third riddle remains to be mentioned. This is its most appropriate place for it has reference to the Vedas and Vedantas, not in their crude form but in the philosophical garb which was given to them by two masters of the art of systematization whose names are quite well known in the history of Sanskrit Literature namely Jaimini and Badarayana, the former as the author of Mimansa and the latter as the author of Brahma Sutras. To them and to their work a reference has already been made in the earlier pages and some idea has been given of their place in the formulation of the Vedik beliefs and Vedantik speculations. What remains to be done is to compare and contrast the attitude which one has towards the philosophy of the other.
Starting on this inquiry one is struck by the parallelism between Jaimini and Badarayana in the presentation of the subject matter. As Prof. Belvalkar points out the Vedant Sutras are very closely modelled upon the Karma Sutras. In the matter of methodology and terminology Badarayana very carefully follows Jaimini. He accepts Jaimini rules of interpreting the text of the Shruti. He uses Jaimini’s technical terms in the sense in which they have been used by Jaimini. He uses the very illustrations which are employed by Jaimini.
The parallelism shows that Badarayana must have felt that he was the exponent of a rival philosophy which was being attacked by Jaimini and that in replying to the attack he must follow Jaimini’s technique.
Question is did Badarayana take the stand of an opponent of Jaimini ?
That Jaimini was his opponent Badarayana himself admits, the attitude of Jaimini towards Vedanta. It is stated by Badarayana in his Sutras
2-7 and explained by Shankaracharya in his commentary.
Jaimini contends that: