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AUTHORITY AS A SOURCE OF KNOWLEDGE
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the Brahma Sutra and the Bhagawdgitā as their ultimate authority. At the same time they interpret, the text according to their own contentions. The discussions among the Samantantra, as the brother schools are called, has helped in evolving a method of interpretation in the form of six categories (shadlinga) proposed by the school of Mimānsā. But, the same exponents resort of experience, when faced by the schools challenging the authority itself. Thus, we see that verification through experience is one criterion for belief in authority.
The school of Mimānsakas is not prepared to accept the superiority of experience to scriptures. He solves the difficulty by dividing spheres. It holds that the Vedas are not meant for the support or refutation of an existing reality. They are meant for the guidance of our conduct (a fara). They are books of ethics and not of Metaphysics. In the field of ethics they are supreme No experience is allowed to interfere with the Vedas in that sphere. In the field of metaphysics experience prevails. The Vedas have nothing to say about it. Thus, there is no chance of conflict between the two. Both are indepently reliable in their respective spheres. The Vedas. are valid by themselves. Not only this, the Mimānsaka holds that every word is valid in itself. It becomes invalid only when the speaker is faulty. According to Kumārila human testimony has no intrinsic validity; but the Vedic testimony is intrinsically valid.
Prabhakara regards testimony as the knowledge of supersensible objects depending exclusively on the knowledge of words. As far as testimony is concerned, he confines it to the Vedas only.
Now we come to the second point, i.e. the conflict with other authorities. The Mimāñsaka is apparently
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