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If this reasoning were valid, we reply, the person desirous of release need not even apply himself to the study of the Sariraka Mimamsa, since Brahman is known from the mere reading of the Veda with its auxiliary disciplines. True. But a matter apprehended in this immediate way is not raised above doubt and mistake.
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 Mimamsa is concerned with!
But other passages in the Mahabharata, such as 'There is the Sankhya, the Yoga, the Pankaratra, the Vedas, and the Pasupata doctrine; do all these rest on one and the same basis, or on different ones? and so on, declare that the Sankhya and other doctrines also are worthy of regard, while yet in the Sariraka Sutras those very same doctrines are formally refuted.
For this very reason competent persons designate this doctrine which has the highest Brahman for its subject-matter as the 'sariraka, i. e. the doctrine of the 'embodied' Self. We have thus arrived at the conclusion that the Self of bliss is something different from the individual Self, viz. the highest Self. Here the Purvapakshin raises the following objection.
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