authors are Jainini and Bâdarâya/n/a. There can, however, be no doubt
that the composition of those two collections of Sûtras was preceded by
a long series of preparatory literary efforts of which they merely
represent the highly condensed outcome. This is rendered probable by the
analogy of other /s/âstras, as well as by the exhaustive thoroughness
with which the Sûtras perform their task of systematizing the teaching
of the Veda, and is further proved by the frequent references which the
Sûtras make to the views of earlier teachers. If we consider merely the
preserved monuments of Indian literature, the Sûtras (of the two
Mîmâ/m/sâs as well as of other /s/âstras) mark the beginning; if we,
however, take into account what once existed, although it is at present
irretrievably lost, we observe that they occupy a strictly central
position, summarising, on the one hand, a series of early literary
essays extending over many generations, and forming, on the other hand,
the head spring of an ever broadening activity of commentators as well
as virtually independent writers, which reaches down to our days, and
may yet have some future before itself.

The general scope of the two Mîmâ/m/sâ-sûtras and their relation to the
Veda have been indicated in what precedes. A difference of some
importance between the two has, however, to be noted in this connexion.
The systematisation of the karmakâ/nd/a of the Veda led to the
elaboration of two classes of works, viz. the Kalpa-sûtras on the one
hand, and the Pûrva Mîmâ/m/sâ-sûtras on the other hand. The former give
nothing but a description as concise as possible of the sacrifices
enjoined in the Brâhma/n/as; while the latter discuss and establish the
general principles which the author of a Kalpa-sûtra has to follow, if
he wishes to render his rules strictly conformable to the teaching of
the Veda. The j/ñ/ânakâ/nd/a of the Veda, on the other hand, is
systematised in a single work, viz. the Uttara Mîmâ/m/sâ or