This research work brings out a cross- cultural hermeneutics. In Indian philosophy, Sabda, Testimony, or Authority corresponds with Sruti, the Vedas, which is considered as a valid source of knowledge (Pramana). In order to understand and interpret Sabda as an independent source of valid knowledge the Mimämsä has deployed various principles that are accepted by Sankara. These principles are used for an Indian understanding and interpretation of the Bible whereby they serve as tools for Indian Biblical Hermeneutics. Therefore, this research attempts to identify Sabda as a valid source of knowledge as it is understood and interpreted by Mimämsä and Advaita Vedanta epistemology, and thereby appropriate these understandings and interpretations as an authentic method of Biblical hermeneutics in Indian context.
The first chapter deals with an overview of Pramanas, briefly discussing on Indian epistemology, Pramanas in general, and finally focusing on six Pramanas in Indian epistemology. The second chapter brings out a brief sketch on both Mimämsä and Advaita Vedanta systems and discusses in detail various emphasis and explanation on Sabda Pramana as given by both Mimämsäkas and Advaitins respectively. Hermeneutics is the focus in the third chapter where Biblical hermeneutics, hermeneutic trend in India and the principles of hermeneutics in Mimämsä and Advaita Vedanta epistemology are described. The final chapter attempts to apply the Sabda Pramāņa Hermeneutical principles, which are expounded by Mimamsă and Advaita Vedanta, to the Bible so that the Bible can be more relevant and appealing in Indian context. It also highlights the inter-cultural- dialogical hermeneutics, which is the combination of various methods, a part of which is Mimämsä-Advaita Vedanta hermeneutics, as the viable Hermeneutical approach in Indian scenario.
Dr. Giri Krishnan is currently the Principal of Kerala Theological Seminary (KTS). Kottarakara, Kerala. Being a member of the Assemblies of God (AG) church in Kerala, he began his theological education at Bethel Bible College, Punalur, Kerala, completed B.D. from Union Biblical Seminary, Pune, and both M.Th. and D.Th. (Religion) from North India Institute of Post-Graduate Theological Studies (NIIPGTS). He also hold B.A. (History), M.A. (Philosophy) and M.A. (Sociology) degrees from the University of Kerala. Having involved with the AG church in Pastoral ministry in Kerala and followed by with Inter Collegiate Prayer Fellowship (ICPF) in Ahmedabad, Gujarat as Student Counsellor, he engaged in teaching at Mennonite Brethren Centenary Bible College (MBCBC), Shamshabad, Andhra Pradesh and at Gospel For Asia Biblical Seminary (GFABS), Tiruvalla, Kerala. He served as an Associate Professor in the Theology Department of Serampore College, Serampore and also at the North India Institute of Post-Graduate Theological Studies NIIPGTS (a joint programme of Serampore College and Bishop's College). He cherishes his life with wife Elizabeth and son Amish.
Originally this work was a research on "Sabda Pramana in Mimämsä-Advaita Vedanta Epistemology and its relevance for an Indian Biblical Hermeneutics" submitted to the Senate of Serampore College towards the Master of Theology degree and it is published with written permission. The author is solely responsible for the changed title, contents and the opinions expressed in it with all the due permissions required. This research is undertaken to analyze Sabda Pramana as interpreted by Mimämsä and Advaita Vedanta epistemology and to clarify its relevance for a Biblical hermeneutics in India. In Indian philosophy, Sabda, Testimony, or Authority corresponds with Sruti, the Vedas, which is considered as a valid source of knowledge (Pramāņa). Various hermeneutic principles are expounded for Scripture, particularly in Mīmāmsā and Advaita Vedanta systems, which are used for an Indian understanding and interpretation of the Bible whereby they serve as tools for Indian Biblical Hermeneutics. Adopting an 'Indian religious philosophical method' that is integrally related to Hermeneutics, the research is carried out from an inter-cultural- dialogical perspective.
Any research of this kind cannot be completed without the guidance and help of various people. Therefore, it is appropriate to acknowledge them very briefly in this space. First and foremost, I express my heartfelt thanks to the Almighty God, who is my source of strength and whom I trust in all the ventures of my life.
With profound and sincere gratitude I acknowledge the help of Rev. Dr. K.P. Aleaz, my Professor and thesis guide, in the form of observations, suggestions, and clarifications all through the course of this study. He is also kind enough to write a foreword for the publication of this work. I am so indebted to him for everything. I am highly obliged to NIIPGTS and Serampore College for granting me opportunity to do my research. I am also thankful to Rev. Samuel Mathew, then Principal of Gospel For Asia Biblical Seminary (GFABS), and the GFABS family at large for sponsoring my M.Th. studies and supporting me through their valuable prayers.
I am grateful to the librarians and staff of Serampore College, Bishop's College, Morning Star College, Vidyajoti, Union Biblical Seminary, Isvawani and Ramakrishna Institute of Culture Library for providing me with the needful sources. I express my hearty thanks to Abey, Alexander, Eben, Emty Sangma, Joel, Moses, Sinu, Skaria, Rai and Thomas Baby for their encouragement and help. Mr. Sudhanshu Kanda of Christian World Imprints well deserves my appreciation and gratitude for the constant and friendly encouragement to complete all the details of this work. My gratitude to Kerala Theological Seminary (KTS) family for their encouragement for its publication.
I cannot forget to express my deep sense of love and affection to my wife Elizabeth who has been the constant encouragement and help to complete this work. Our son Amish has been undoubtedly been patient during the process of publication of this work. My gratitude also goes to my parents, in-laws, and my brothers and families for their prayer, love and support.
Hermeneutics is the science of reflection on how a word or an event derives its relevant meaning for the present situation. Over the centuries hermeneutics contributes to the understanding of changing concepts and knowledge in various cultures. The author, Dr. Giri K., attempts through this work to bring out the hermeneutic relevance of Sabda Pramana for understanding Bible in Indian context. This work is a book form of a M.Th. degree thesis dealing with Sabda Pramana in Mimämsä-Advaita Vedanta Epistemology for an Indian Biblical Hermeneutics. The approach of Mimämsä and Advaita Vedanta to the Vedic literature is unique in Indian philosophy. Vedas are considered as eternal, supra-personal and sacred revelation. In order to understand and interpret Sabda as an independent source of valid knowledge the Mimämsä has deployed various principles that are accepted by Sankara, which serve as tools in this research for an Indian hermeneutics of the Bible. Both, Mīmāmsã and Advaita Vedanta philosophical systems accept Sabda as a distinct and independent valid source of knowledge. For Advaitins, Sabda is important in metaphysical matters and Brahman cannot be known through any other means of knowledge, whereas, for Mimāṁsākas, Šabda is integrally related to action. Mimämsäkas advocate Jäativada, to which a word denotes primarily the universal or class (Jäti). Śankara accepts the class character of words in connection with the eternal nature of words. According to Mimämsä purport of Vedas is religious duties and dharma. But, for Advaitins the nature of eternally existing reality, i.e., Brahman, is the purport. Vedic words are superhuman (apauruşeya) and therefore intrinsically valid. This work also points out that the hermeneutic tradition can be traced from all cultures.
In fact, religions relying on sacred texts have developed the systems of interpretation in terms of contextual understandings. The Biblical hermeneutics is well rooted in the Jewish understanding and interpretation of the Scripture. The historical survey of Biblical hermeneutics reveal that hermeneutics is depended upon the historical context, the cultural situation and the philosophical pre-suppositions of the period. Therefore, hermeneutics is not static but a development. Even in India hermeneutics is an age-old tradition. Vedas became the basis for the hermeneutics in India. The development of various philosophical traditions is the result of creative interpretations on the Vedas and Upanisads. Advaita Vedanta accepts the hermeneutics of Mimämsä, which is considered as the 'science of judicial interpretation' of the sacrificial portion of the Veda. Mīmāmsă discusses the elementary principles or axioms of interpretation, general principles regarding the interpretation of words and texts, the procedure of understanding (adhikarana) and theory for understanding sentences and speech-acts (vākyabodha). Besides the Mimämsä hermeneutics, we also notice the Advaitic insights on rationality (yukti) and upapatti (intelligibility), which are essential for the interpretation of Śruti.
Pre-occupation with the nature, validity and avenues of knowledge is one of the characteristics and creditable features of Indian philosophical systems. Indian tradition by and large recognizes Scriptural testimony as the most important pramäna and, a vital source of knowledge. Mimämsä-Vedänta systems have the vital role in understanding and interpreting the Vedas in India. Hermeneutics has the task of allowing the meaning in text to speak again. Therefore, this research is an attempt to analyze Sabda Pramana as interpreted by Mimämsä and Advaita Vedanta epistemology and to clarify its relevance for a Biblical hermeneutics in India.
Therefore, the present research problem is to identify Sabda as a valid source of knowledge as it is understood and interpreted by Mimämsä and Advaita Vedänta epistemology, and thereby to appropriate these insights as an authentic method of understanding and interpreting the Bible in Indian context.
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