Hindu Hermeneutics

Hindu Hermeneutics — In the complexity of our daily lives here are two paths of possible pursuit: Preyas or Shreyas.

Preyas is that which is ‘pleasant’, and Shreyas is that which is ‘good’.

Preyas is our default biological instinct of personal survival and self-propagation which we share with all lower life forms. It is the materialistic path of self-referent action. We are naturally inclined to that which affords us maximum pleasure in the fulfilment of our basic appetites for food, sex, security and comfort. It is a seeking of happiness which is primarily personal, and only incidentally concerns the others of our extended sphere of care — spouse, children, relatives, family etc. It is the path that leads to samsara — rebirth and suffering.

Preyas is the universal good. It is the spiritual path which leads to liberation — moksha and non-rebirth — nirvana. It is sometimes pleasant but usually not. It is that which ultimately benefits the many, sometimes at the expense of a few individuals. It is that which is good for all people collectively and includes the welfare of all other sentient beings and the environment in which we are sustained. It is that which is termed loka-sangraha in the Gita.

loka saṅgraham-evāpi saṃpaśyan kartum arhasi || 3:20 ||
“You should act with the welfare of the entire universe in view”.

We often find ourselves on the horns of a dilemma. What is good? What should I do now? How should I act? What would be the right course of action in this particular circumstance? These questions are called Dharma Sankata — Dilemmas of Dharma.

According to Manu there are four sources of Dharma:

The Veda, tradition, the conduct of virtuous people and one's own conscience,
these are declared to be the distinct four-fold sources of Dharma. (Manu 2:12)

The primary source of Dharma is the Veda and when we seek spiritual guidance from the Veda we are totally confused by the immensity, obscurity and complexity of the teachings!! How do we deal this vast resource of material? What is significant and what is not? What do I accept and what do I reject? context that one has recourse to the study of Mĩmāṃsa or hermeneutics.

Hermeneutics is the study of theories of the interpretation and understanding of texts, particularly Sacred texts. A hermeneutic is defined as a specific system or methodology for interpretation.

Exegesis involves an extensive and critical interpretation of a sacred text using an hermeneutic. The word exegesis means "to draw the meaning out of" a given text. Exegesis may be contrasted with eisegesis which means to read one's own interpretation into a given text. In general, exegesis presumes an attempt to view the text objectively, while eisegesis implies more subjectivity.

One may encounter the terms exegesis and hermeneutic used interchangeably; however, there remains a distinction. Exegesis is the practical application of hermeneutics, which is the interpretation and understanding of a text on the basis of the text itself.

Traditional exegesis requires the following:

•  analysis of significant words in the text in regard to translation;
• examination of the general historical and cultural context,
• confirmation of the limits of the passage,
• examination of the context within the text.

Hindu hermeneutics is based on the methodology propounded by Mĩmāṃsa.

Kumarila called it “a conglomeration of arguments” (yukti-kalapa), very closely connected to the Veda.

The term Mĩmāṃsa is derived from the Sanskrit root "man" — "to think, consider, examine, or investigate." Here the term, etymologically means:— "desire to cogitate" and is used to signify a thorough consideration, examination, or investigation of the meaning of Vedic Texts. Mĩmāṃsa is “rational enquiry” which "attempts at rational conclusions".