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VEDÂNTA-SÚTRAS.
But-an objection here is raised the mere learning of the Veda with its auxiliary disciplines gives rise to the knowledge that the heavenly world and the like are the results of works, and that all such results are transitory, while immortality is the fruit of meditation on Brahman. Possessing such knowledge, a person desirous of final release may at once proceed to the enquiry into Brahman; and what need is there of a systematic consideration of religious duty (i.e. of the study of the Parva Mîmamsa) —If this reasoning were valid, we reply, the person desirous of release need not even apply himself to the study of the Sariraka Mîmâmså, since Brahman is known from the mere reading of the Veda with its auxiliary disciplines.—True. Such knowledge arises indeed immediately (without deeper enquiry). But a matter apprehended in this immediate way is not raised above doubt and mistake. Hence a systematic discussion of the Vedanta-texts must be undertaken in order that their sense may be fully ascertained.We agree. But you will have to admit that for the very same reason we must undertake a systematic enquiry into religious duty!
THE SMALL PURVAPAKSHA. But—a further objection is urged as that which has to precede the systematic enquiry into Brahman we should assign something which that enquiry necessarily presupposes. The enquiry into the nature of duty, however, does not form such a prerequisite, since a consideration of the Vedanta-texts may be undertaken by any one who has read those texts, even if he is not acquainted with works. -But in the Vedanta-texts there are enjoined meditations on the Udgitha and the like which are matters auxiliary to works; and such meditations are not possible for him who is not acquainted with those works |--You who raise this objection clearly are ignorant of what kind of knowledge the Sariraka Mimâmså is concerned with! What that sästra aims at is to destroy completely that
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