doubts that arise, as they occasionally will do, in reference to this intended meaning, which will be the proper "subject" of Mímáṃsá discussion; and the settlement of these doubts will be its proper "end." Therefore, whenever the true meaning of the Veda is not obtained[260] by that reading which is virtually prescribed by the authoritative injunction to a Brahman to teach, it will be a proper subject for systematic discussion; and hence we hold that the study of Mímáṃsá _is_ enjoined, and should be commenced. "Well,[261] be it so" [say the followers of the Nyáya], "but how can the Vedas be said to be underived from any personal author, when there is no evidence to establish this? Would you maintain that they have no personal author because, although there is an unbroken line of tradition, there is no remembrance of any author, just as is the case with the soul"?[262] This argument is weak, because the alleged characteristics [unbroken tradition, &c.] are not proved; for those who hold the human origin of the Vedas maintain that the line of tradition was interrupted at the time of the dissolution of the universe. And, again, what is meant by this assertion that the author is not remembered? Is it (1.) that no author is believed, or (2.) that no author is remembered? The first alternative cannot be accepted, since we hold that God is proved to have been the author. Nor can the second, because it cannot stand the test of the following dilemma, viz., is it meant (_a._) that no author of the Veda is remembered by some one person, or (_b._) by any person whatever? The former supposition breaks down, as it would prove too much, since it would apply to such an isolated stanza as "He who is religious and has overcome pride and anger," &c.[263] And the latter supposition is inadmissible, since it would be impossible for any person who was not omniscient to know that no author of the Veda was recollected by any person whatever. Moreover, there is actual proof that the Veda had a personal author, for we argue as follows:--The sentences of the Veda must have originated from a personal author, since they have the character of sentences like those of Kálidása and other writers. And, again, the sentences of the Veda have been composed by a competent person, since, while they possess authority, they have, at the same time, the character of sentences, like those of Manu and other sages.