Book Title: Satapatha Bramhana Part 05
Author(s): Julius Eggeling
Publisher: Oxford


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Page 1213
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I ADHYAYA, I PÂDA, I.
case of any desire the desired object is the chief thing, the Sutra means to enjoin knowledge which is the object of the desire of knowledge. The purport of the entire Sutra then is as follows: 'Since the fruit of works known through the earlier part of the Mîmâmsâ is limited and non-permanent, and since the fruit of the knowledge of Brahman-which knowledge is to be reached through the latter part of the Mîmâmsâ—is unlimited and permanent; for this reason Brahman is to be known, after the knowledge of works has previously taken place.'-The same meaning is expressed by the Vrittikâra when saying 'after the comprehension of works has taken place there follows the enquiry into Brahman.' And that the enquiry into works and that into Brahman constitute one body of doctrine, he (the Vrittikâra) will declare later on 'this Sâriraka-doctrine is connected with Gaimini's doctrine as contained in sixteen adhyâyas; this proves the two to constitute one body of doctrine.' Hence the earlier and the later Mimâmsâ are separate only in so far as there is a difference of matter to be taught by each; in the same way as the two halves of the Purva Mîmâmså-sûtras, consisting of six adhyayas each, are separate1; and as each adhyaya is separate. The entire Mimâmsâ-sâstra-which begins with the Sûtra 'Now therefore the enquiry into religious duty' and concludes with the Sûtra (From there is) no return on account of scriptural statement '-has, owing to the special character of the contents, a definite order of internal succession. This is as follows. At first the precept 'one is to learn one's own text (svådhyâya)' enjoins the apprehension of that aggregate of syllables which is called 'Veda,' and is here referred to as 'svâdhyaya.' Next there arises the desire to know of what nature the 'Learning' enjoined is to be, and how it is to be done. Here there come in certain injunctions such as
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5
The first six books of the Pârva Mîmâmsâ-sûtras give rules for the fundamental forms of the sacrifice; while the last six books teach how these rules are to be applied to the so-called modified forms.
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