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 Purva Mimâmsâ)?--If this reasoning were valid, we reply, tin--person desirous of release need not even apply himself to the study of the Sârîraka Mîmâmsâ, 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 Vedânta-texts must he 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!
