do you understand by the apûrva being a final end (prayojana)?-You will perhaps reply, 'its being agreeable like pleasure.'--Is then the apûrva a pleasure? It is pleasure alone which is agreeable!--Well, let us then define the apûrva as a kind of pleasure of a special nature, called by that name!--But what proof, we ask, have you for this? You will, in the first place, admit yourself that you do not directly experience any pleasure springing from consciousness of your apûrva, which could in any way be compared to the pleasure caused by the consciousness of the objects of the senses.--Well, let us say then that as authoritative doctrine gives us the notion of an apûrva as something beneficial to man, we conclude that it will be enjoyed later on.--But, we ask, what is the authoritative doctrine establishing such an apûrva beneficial to man? Not, in the first place, ordinary, i.e. non-Vedic doctrine; for such has for its object action only which always is essentially painful. Nor, in the next place, Vedic texts; for those also enjoin action only as the means to bring about certain results such as the heavenly world. Nor again the Smriti texts enjoining works of either permanent or occasional obligation; for those texts always convey the notion of an apûrva only on the basis of an antecedent knowledge of the apûrva as intimated by Vedic texts containing terms such as svargakâmah. And we, moreover, do not observe that in the case of works having a definite result in this life, there is enjoyment of any special pleasure called apûrva, in addition to those advantages which constitute the special result of the work and are enjoyed here below, as e.g. abundance of food or freedom from sickness. Thus there is not any proof of the apûrva being a pleasure. The arthavâda-passages of the Veda also, while glorifying certain pleasurable results of works, as e.g. the heavenly world, do not anywhere exhibit a similar glorification of a pleasure called apûrva.