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the six systems of philosophy received among learned Hindus, four have been noticed in the preceding parts of this essay, viz. the theistical and atheistical Sdnc’hyas, the dialectic Nydya, and the atomical Vaiséshica. The prior or practical Mémdnsd will be now considered; reserving the later or theological Mimdnsd, usually named Véddnta, for a future disquisition, should it appear requisite to pursue the subject, much concerning it being already before the public.

The object of the Mémdnsd is the interpretation of the v édas. “Its pur- “* pose,” says a commentator,* “is to determine the sense of revelation.” Its whole scope is the ascertainment of duty. Here duty intends sacrifices and other acts of religion ordained by the védas. The same term (dharma) likewise signifies virtue, or moral merit; and grammarians have distinguished its import according to the gender of the noun. In one (the masculine), it implies virtue; in the other (neuter), it means.an act of devotion.t It is in the last-mentioned sense that the term is here employed ; and its meaning is by commentators explained to be “the scope of an injunction; the object “ of a command ;t a purpose ordained by revelation with a view to a ** motive, such as sacrifice commanded by the védas, for the attainment of * bliss ;”§ and such indeed is the main scope of every disquisition.

The prior (piirva) Mimdnsé then is practical, as relating to works (carma) or religious observances to be undertaken for specific ends; and it is accordingly termed carma-mimdnsd, in contradistinction to the theological, which is named Brahme-mimdnsd.

It is not directly a system of philosophy ; nor chiefly so. But, in course $ Partha, 1.1.2. Didh. ibid. § Apadéva ; Nyaya-pracasa. Vou L 38M
 * Sémandt'ha in the Mayitie'ha, 2. 1. 17. + Médiné césha.