The Philosophy of the Upanishads c9.s1.2

c9.s1.2

BÂDARAYÂNA begins the *Sârîraka-mîmâmsâ*, in which is contained the oldest systematic epitome of the Vedânta doctrine, with the following four sûtras:—(1) *atha ato brahma-jijñâsâ, iti*, “next what is called the search after Brahman”; (2) *janma-âdi asya yata’, iti*, “(Brahman is that) from which is the birth etc. (*i.e.* birth, continuance, and end) of this (universe)”; (3) *s’âstra-yonitvâd, iti*, “an account of its originating from the (sacred) canon” (*i.e.* according to one explanation, because the sacred canon is the source of the knowledge of Brahman as already defined. To the objection that the canon has in view not knowledge but worship, it is then said); (4) *tat tu, samanvayât*, “that however on account of the agreement” (of the assertions respecting Brahman, which, if they concerned acts of worship alone, would be unnecessary, or even impossible). To establish in particular cases this agreement of all the Vedânta texts in their assertions respecting Brahman is the aim of the entire work of Bâdarâyana and S’ankara. For them the whole of the Veda is of supernatural origin, breathed forth by Brahman (according to a passage to be discussed immediately), and therefore infallible. From it they construct their entire doctrine, and only in instances where the meaning of the Vedânta text is doubtful do they call in the aid of experience to give the casting vote.