The Language and Expression of Śāstra

The popular understanding of the Hindu śāstra is that its existence is there to provide knowledge ultimately about the absolute truth and subjects related to that matter. However, one should also know that the other job of the śāstra itself is to protect itself from coming into the hands of debauchees — that's why it unmanifests itself from time to time.

Because the self-authoritative attitude has tried to give a "philosophical" lens to a "Darshanik" scripture, by doing which the inherent meaning is lost and, of course, the misinterpretation is spread like fire in the jungle because of its controversial and narrative outlook.

Today we will take a peek into how śāstra conveys itself in so many ways.

---

Note: This has been compiled from the lectures of Bhagavat-Geeta of Sri Satyanarayan Babaji Maharaj, which is HIGHLY RECOMMENDED Jiva

---

01. Different Styles of Instructions

वेदाः पुराणं काव्यं च प्रभुर्मित्रं प्रियेव च । बोधयन्तीति हि प्राहुस्त्रिवृद्भागवतं पुनः ॥ हरिलीलामृत १.९ ॥

The śāstra instructs us in three ways — like a king (rājā), like a friend (mitra), and like a beloved (priyā).

a. Vedas Instruct Like a King

Do this & Do not do this.

For example: "Satyam Vadat Dharmam cara" — "Speak the truth and follow Dharma."

We also have seen many people asking "why" to every injunction propagated by Sanatana Dharma, which is welcomed. However, nobody can explain each and every one.

It is obvious that we do not know the relation between karma-phala and karma, but śāstra knows (Dharma). Thus, when some action is recommended or prohibited, it is for our own good and not others.

Thus, if someone has śraddhā, and has a certain desire, they are told to follow the prescribed method without explaining each and every why. Although this attitude is needed when it comes to certain aspects which help us differentiate between superstition and ritual.

b. Instructions Like a Friend (Mitra)

A friend lovingly advises you —

“Don’t do that! You shouldn’t act that way!”

It’s about loving guidance, encouraging the seeker to follow dharma without fear or coercion, using reasoning, explanations, or practical examples.

c. Instructions Like a Beloved (Priyā)

For instance, when a wife desires a sari, she doesn’t directly say, “I want this sari.” She picks it up, places it on herself, and asks,

“See, how good this sari look on me?”

She doesn’t literally mean to ask how it looks — her real intention is,

“Please buy this for me.”

Similarly, our śāstra teaches indirectly. Not all instructions are given openly; some are given subtly, through hints or stories. We must learn to understand this style.

A wise husband understands what his wife desires; a foolish one doesn’t — and then quarrels arise at home. The wife becomes upset:

“Look, I gave him a hint, but he didn’t understand!”

Thus, conflict happens.

In the same way, śāstra teaches. It narrates stories — but the purpose of śāstra is not to present itihāsa (history) for its own sake, but to convey teaching through the medium of stories. Therefore, we must learn to understand the śāstric style.

02. Three Types of Vākya (Sentences) in the Śāstra

The first is vidhi-vākya (injunctional sentence), the second is niṣedha-vākya (prohibitory sentence), and the third is arthavāda-vākya (commendatory or persuasive sentence).

• A vidhi-vākya tells you, “Do this” — for example, satyam vada —

“Speak the truth.”

Vidhi has also many subtypes in itself.

We also have seen many of the people asking "why" to every injunction which is propagated by Sanatana Dharma which is welcomed, however nobody can explain each and every why [nor can anyone even if it is Science]

It is obvious that we do not know the relation between karma-phala and karma but shastra knows (Dharma). Thus when some action is recommended or prohibited, it is for our own good and not others.

thus if someone has sraddha, and have a certain desire they are told to follow the prescribe method without explaining each and every why although this attiutde is needed when it comes to certain aspect which helps us differentiate between supersitition and ritual.

• A niṣedha-vākya says, “Don’t do this” — for instance,

mā hiṁsyāt sarvā bhūtāni —

“Do not harm any living being.”

The niṣedha creates nivṛtti-bhāva — an attitude of restraint. Just as vidhi establishes what is obligatory, niṣedha establishes what is forbidden.

• An arthavāda-vākya, however, does not command or forbid anything; it only praises or encourages. It is similar to modern advertisements — these are what the śāstra calls arthavāda-vākyas. To generate ruci (interest), śraddhā (faith), and niṣṭhā (commitment) in the listener.

You will find many such arthavāda-vākyas in the Purāṇas and śāstras. For example:

“Whoever recites this stotra daily will never lack wealth; he will be victorious everywhere!”

Such statements are not commands — they don’t say “Do this.” They are designed to awaken your interest and inspire practice. It’s like when someone doesn’t feel like eating — you praise the food:

“Look how delicious this is!”

Even if the person isn’t hungry, your words may make them want to eat.

Since people often lack natural interest in following Dharma, or in obeying injunctions (vidhi-niṣedha), the śāstra uses a gentle form of enticement —

“Do this, and you’ll attain heaven.”

It is meant to create interest. Just as when someone has no appetite, we say —

“Take a little ginger, it will awaken your taste”

— the śāstra too works in the same way. It tries to stir our spiritual appetite so that we may absorb its teachings into our lives and gain their benefit.

03. Three Types of Sentences in Śāstra [A different Classification]

वेदेष्वथ पुराणेषु तन्त्रेऽपि श्रुति-सम्मते । भयानकं रोचकं हि यथार्थमिति भेदतः ॥

Three types of statements: bhayānaka (fear-inducing), rocaka (attractive), and yathārtha (realistic).

• Bhayānaka Vākya — Fearful Sentences These frighten you, saying:

  “If you don’t do this, you will go to hell.”

  You will keep boiling but will not die. There are also descriptions of hells where the leaves of trees are as sharp as swords, and you must pass through them. There are terrible birds that will peck out your eyes with their beaks. Such are the descriptions of hells.

  These are called bhayānaka vākya. These sentences make you perform righteous acts by frightening you — just as children are told:

  “If you don’t do this, you will get beaten.”

  A person who does not use his intellect is like an animal, and controlling an animal is not easy. When circus trainers train an animal, they use this method — if it obeys, they give it food; if it does not, they lash it with a whip. Then it acts out of fear. This is an old method, not a new one.

  Note: The meaning is not that "hell" doesn't exist; the meaning is that these statements serve a purpose.

• Rocaka Vākya — Desire-Based Motivation These are enticement-type statements meant to attract people toward Dharma.

  Example:

  “He who recites this stotra daily will never lack wealth; he will conquer everywhere.”

  This is rocaka because it praises the act with appealing fruits. It functions like marketing persuasion — “Buy one, get one free.” The goal is to generate interest (ruci) in something that’s good for you but not naturally appealing.

• Yathārtha Vākya — Factual Statements These are plain, realistic statements (tattva-vākyas) — neither exaggerated nor metaphorical. They express truth directly, without any didactic coloring.

  Example:

  “Fire is hot.” “The sun rises in the east.” “The ātman is eternal.”

  In Purāṇic and Tantric texts, such yathārtha-vākyas correspond to tattva-vāda — direct expressions of metaphysical or cosmological truths, not meant to praise or frighten.

Śāstra operates on the principle of adhikāra-bheda — instruction suited to the maturity of the listener:

• Fearful, tamasic mind → Bhayānaka
• Pleasure-seeking, rājasic mind → Rocaka
• Truth-seeking, sāttvic mind → Yathārtha

The fearful and interesting sentences are somewhat exaggerated — that is why they are called arthavāda vākya. Many people raise doubts about the scriptures, saying,

“How can this be possible? This is not logical! This is wrong!”

— but no, one must understand the style of the śāstra.

Just as when a child refuses to drink milk, parents tempt him so that he drinks it — because they know milk is essential for his nourishment. Their intention is only to create interest in drinking milk. Once that interest arises, they won’t need to tell him anymore.

Those who do not have deep knowledge of the scriptures become confused by reading arthavāda-vākya, and as a result, their faith in the scriptures begins to shake. They start raising such questions:

“This is written in the scriptures — how can it be true?”

We do not understand the scriptures properly, and then followers of other paths make accusations against our texts. When we ourselves are ignorant, we end up agreeing with them, saying:

“Yes, that’s true, such things are written in our scriptures. How can that be possible?”

04. The Language of Scriptures

“Samādhibhāṣā prathamā laukikīti tathāparā, tṛtīyā parakīyeti śāstrabhāṣā tridhā smṛtā.” — Bhāradvāja Saṁhitā

The first is the language of samādhi, the second is the worldly (laukikī) language, and the third is the figurative (parakīyā) language.

Samādhi-Vakya

This is the language in which truths experienced in deep meditative absorption (samādhi) are expressed. These statements often appear paradoxical, irrational, or contradictory to the logical mind, because they describe realities beyond ordinary cognition.

Example: “नासदासीन्नो सदासीत्तदानीं”

“Then there was neither existence nor non-existence.” (Ṛgveda 10.129.1)

If there was no sat (being), there must be asat (non-being). If there is no truth, there must be untruth. But the Upaniṣad says there was neither sat nor asat. To understand this, one must interpret it; the method of understanding it is different. Mere logic cannot work here. Scholars interpret it. Therefore, on seeing the scriptures, one should not think that these are just foolish statements. This is samādhi language — which you will find in the Vedas, Purāṇas, or Upaniṣads. These sometimes unsettle us, shaking our faith, making us wonder,

“What is this!”

Laukikī-Bhāṣā

The laukikī (worldly) language is our common language, and it expresses things simply.

Example: “द्वा सुपर्णा सयुजा सखाया”

“Two birds, intimate friends, sit on the same tree.”

Here the “two birds” symbolize the individual soul (jīva) and the Supreme Soul (Paramātmā), both residing in the same body. This metaphor is clear and approachable, even to the lay mind.

Parakīyā (Figurative) Language

In this, a metaphor or allegory is made; they tell you a story, but the meaning is not in the story itself. Its purpose is to convey certain philosophical principles.

Example: In the Śrīmad Bhāgavatam, there is the story of Purañjana, where it is said — there was a city with nine gates and a king residing in it. The description of this city is actually a description of the human body. The body is described as a city, and the nine gates refer to the nine openings of the body — two eyes, two ears, two nostrils, the mouth, the anus, and the organ of urination.

One must also learn to understand this, because the scripture itself does not specify whether a passage is in samādhi language, laukikī language, or parakīyā language. This has to be learned through tradition. In this way, the knowledge of the scriptures is obtained.

Shastra is a composition of Sabda only, and even Sabda have three types of meanings.

05. Three Types of Meaning of Sabda

• Mukhya Artha — Primary Meaning

  Firstly, a word has its primary meaning — the meaning that is directly intended. For example, if I say,

  “This is a book,” then the word book refers directly to the object named “book.” The meaning of the word arises from the object that comes to mind when we hear it.

• Lakshinaka-artha

  Then there is a figurative or symbolic meaning (lākṣaṇika-artha), which differs slightly from the primary meaning. For example, if I say, “This book is on the table”, you understand that there is a table and the book is placed on it — this is the primary meaning.

  However, if I say, “Prem Mandir is on Chhattikara Road”, does that literally mean the temple is on top of the road? Here, the word on is used in a figurative sense — it actually means “near” or “by” the road.

  Example: When we say,

  “You broke my heart,”

  has the heart really been broken? Like one can break a piece of candy, can the heart be broken like that? Can we take the word “break” in the same sense that we use when breaking candy? Here, leaving the primary meaning aside, we must take the figurative meaning. We must understand this too, because in scripture, not everywhere is the primary meaning used — just as in our daily speech it is not.

  Example:

  “On seeing him, my heart blossomed like a garden.” Does that mean our heart literally turned into a garden? That is not the primary meaning.

• Vyaṅgya Artha — Suggestive or Implied Meaning

  In the figurative meaning, there is still a relationship with the primary meaning. The word vyaṅgya comes from vyaṅgya, meaning “to express with subtle suggestion.” The common meaning of vyaṅgya is “to joke,” but here it does not mean that. Here, vyaṅgya means that the meaning is inferred from the situation when hearing the word.

Example: If it is evening and someone says to you,

“The sun is about to set,”

different people can derive different meanings from the same sentence:

• If it is a priest, he may understand it to mean, “Let’s perform worship.”
• If you are an employee, you may take it to mean that your workday is ending and it’s time to go home.
• If it is a thief, he will think his time to act has begun.
• If it is a woman, she will understand that it is time to cook dinner.
• If it is a cowherd, he will take it to mean that it is time to take care of the cows.

In truth, this sentence itself does not explicitly say that someone must begin doing these various activities. Its meaning can be anything. From the same sentence, depending on the situation, different people derive different meanings — though that meaning is not explicitly present in the sentence. But the sentence, in a way, points toward that meaning. This is called vyañjanā or vyaṅgya meaning.

In poetry, this kind of meaning mainly prevails. In Sanskrit, what is called kāvya or poetry, you will find all three kinds of meaning there. But the highest poetry is said to be that which contains the vyaṅgya meaning. That which contains only the primary meaning is called inferior poetry. It is very important to understand this, so that when we read a sentence, we can discern why the speaker is saying what he is saying — what he wants to convey by saying it. Does he wish to convey the primary meaning, the figurative meaning, or something else? This type of language is used in our scriptures. And those who do not understand it become confused.

06. Pūrvapakṣa and Uttarapakṣa (पुर्व-पक्ष और उत्तर-पक्ष)

In many places, statements found in the śāstra are presented as pūrvapakṣa (an initial objection or opposing view) and are not meant to be accepted or followed. They are part of a dialectical method, where an objection is first raised and then refuted or resolved in the following section, known as the uttarapakṣa (the concluding or established view).

Example: In the Bhagavad Gītā, Arjuna initially presents a pūrvapakṣa — an argument against fighting in the war, reasoning that engaging in battle against his own relatives will lead to chaos, destruction of family traditions, and social disorder.

Someone who isolates this section might mistakenly claim,

“See, the Bhagavad Gītā teaches that one should not fight.”

However, this is incorrect because those verses represent Arjuna’s objection, not the Gītā’s teaching. The uttarapakṣa, given by Śrī Kṛṣṇa in the subsequent chapters, refutes Arjuna’s reasoning and establishes the true teaching — the necessity of performing one’s svadharma without attachment.

The Mīmāṃsā Sūtra of Jaimini is full of hermeneutic principles and is to be studied rigorously under the guidance of a guru before one becomes an expert in interpreting the Hindu scriptures.

Recommended Reading

MUCH RECOMMENDED

• Bhagavat Geeta
  Śrī Satyanarayan Babaji Maharaj
  Listen online

This blog is compiled directly from the lectures of Babaji Maharaj and everything scholarly and meticulously persent in this blog is directly taken from his lectures