effect those ends by itself also, viz. by mere mechanical repetition
(apart from any knowledge to which it may give rise).

The injunction as to the study of the Veda thus aims only at the
apprehension of the aggregate of syllables (constituting the Veda)
according to certain rules; it is in this way analogous to the recital
of mantras.

It is further observed that the Veda thus apprehended through reading
spontaneously gives rise to the ideas of certain things subserving
certain purposes. A person, therefore, who has formed notions of those
things immediately, i.e. on the mere apprehension of the text of the
Veda through reading, thereupon naturally applies himself to the study
of the Mimamsa, which consists in a methodical discussion of the
sentences constituting the text of the Veda, and has for its result the
accurate determination of the nature of those things and their different
modes. Through this study the student ascertains the character of the
injunctions of work which form part of the Veda, and observes that all
work leads only to non-permanent results; and as, on the other hand, he
immediately becomes aware that the Upanishad sections--which form part
of the Veda which he has apprehended through reading--refer to an
infinite and permanent result, viz. immortality, he applies himself to
the study of the Sariraka-Mimamsa, which consists in a systematic
discussion of the Vedanta-texts, and has for its result the accurate
determination of their sense. That the fruit of mere works is transitory,
while the result of the knowledge of Brahman is something permanent, the
Vedanta-texts declare in many places--'And as here the world acquired by
work perishes, so there the world acquired by merit perishes' (Ch. Up.
VIII, 1,6); 'That work of his has an end' (Bri. Up. III, 8, 10); 'By
non-permanent works the Permanent is not obtained' (Ka. Up. I, 2, 10);