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VEDÂNTA-SOTRAS.
collections of Sätras was preceded by a long series of preparatory literary efforts of which they merely represent the highly condensed outcome. This is rendered probable by the analogy of other sâstras, as well as by the exhaustive thoroughness with which the Sutras perform their task of systematising the teaching of the Veda, and is further proved by the frequent references which the Sutras make to the views of earlier teachers. If we consider merely the preserved monuments of Indian literature, the Sûtras (of the two Mîmâmsâs as well as of other sâstras) mark the beginning; if we, however, take into account what once existed, although it is at present irretrievably lost, we observe that they occupy a strictly central position, summarising, on the one hand, a series of early literary essays extending over many generations, and forming, on the other hand, the head spring of an ever broadening activity of commentators as well as virtually independent writers, which reaches down to our days, and may yet have some future before itself.
The general scope of the two Mimamsa-sůtras and their relation to the Veda have been indicated in what precedes, A difference of some importance between the two has, however, to be noted in this connexion. The systeinatisation of the karmakânda of the Veda led to the elaboration of two classes of works, viz. the Kalpa-sûtras on the one hand, and the Pûrva Mîmâmsa-sútras on the other hand. The former give nothing but a description as concise as possible of the sacrifices enjoined in the Brâhmanas; while the latter discuss and establish the general principles which the author of a Kalpa-sûtra has to follow, if he wishes to render his rules strictly conformable to the teaching of the Veda. The gñånakânda of the Veda, on the other hand, is systematised in a single work, viz. the Uttara Mîmâmsâ or Vedântasútras, which combine the two tasks of concisely stating the teaching of the Veda, and of argumentatively establishing the special interpretation of the Veda adopted in the Sûtras. This difference may be accounted for by two reasons. In the first place, the contents of the karmakânia, as being of an entirely practical nature, called for summaries such as the Kalpa-sútras, from which all burdensome discussions of
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