The compound 'brahmajijñâsâ' is to be explained as 'the enquiry of Brahman,' the genitive case 'of Brahman' being understood to denote the object; in agreement with the special rule as to the meaning of the genitive case, Pânini II, 3, 65. It might be said that even if we accepted the general meaning of the genitive case--which is that of connexion in general--Brahman's position (in the above compound) as an object would be established by the circumstance that the 'enquiry' demands an object; but in agreement with the principle that the direct denotation of a word is to be preferred to a meaning inferred we take the genitive case 'of Brahman' as denoting the object. The word 'Brahman' denotes the hightest Person (purushottama), who is essentially free from all imperfections and possesses numberless classes of auspicious qualities of unsurpassable excellence. The term 'Brahman' is applied to any things which possess the quality of greatness (brihattva, from the root 'brih'); but primarily denotes that which possesses greatness, of essential nature as well as of qualities, in unlimited fulness; and such is only the Lord of all. Hence the word 'Brahman' primarily denotes him alone, and in a secondary derivative sense only those things which possess some small part of the Lord's qualities; for it would be improper to assume several meanings for the word (so that it would denote primarily or directly more than one thing). The case is analogous to that of the term 'bhagavat [FOOTNOTE 4:1].' The Lord only is enquired into, for the sake of immortality, by all those who are afflicted with the triad of pain. Hence the Lord of all is that Brahman which, according to the Sûtra, constitutes the object of enquiry. The word 'jijñâsâ' is a desiderative formation meaning 'desire to know.' And as in the case of any desire the desired object is the chief thing, the Sûtra means to enjoin knowledge--which is the object of the desire of knowledge. The purport of the entire Sûtra then is as follows: 'Since the fruit of works known through the earlier part of the Mîmâmsâ is limited and non-permanent, and since the fruit of the knowledge of Brahman--which knowledge is to be reached through the latter part of the Mîmâmsâ--is unlimited and permanent; for this reason Brahman is to be known, after the knowledge of works has previously taken place.'--The same meaning is expressed by the Vrittikâra when saying 'after the comprehension of works has taken place there follows the enquiry into Brahman.' And that the enquiry into works and that into Brahman constitute one body of doctrine, he (the Vrittikâra) will declare later on 'this Sârîraka-doctrine is connected with Jaimini's doctrine as contained in sixteen adhyâyas; this proves the two to constitute one body of doctrine.' Hence the earlier and the later Mîmâmsâ are separate only in so far as there is a difference of matter to be taught by each; in the same way as the two halves of the Pûrva Mîmâmsâ-sûtras,