consisting of six adhyâyas each, are separate [FOOTNOTE 5:1]; and as each adhyâya is separate. The entire Mîmâmsâ-sâtra--which begins with the Sûtra 'Now therefore the enquiry into religious duty' and concludes with the Sûtra '(From there is) no return on account of scriptural statement'-- has, owing to the special character of the contents, a definite order of internal succession. This is as follows. At first the precept 'one is to learn one's own text (svâdhyâya)' enjoins the apprehension of that aggregate of syllables which is called 'Veda,' and is here referred to as 'svâdhyâya.' Next there arises the desire to know of what nature the 'Learning' enjoined is to be, and how it is to be done. Here there come in certain injunctions such as 'Let a Brahnmana be initiated in his eighth year' and 'The teacher is to make him recite the Veda'; and certain rules about special observances and restrictions--such as 'having performed the upâkarman on the full moon of Sravana or Praushthapada according to prescription, he is to study the sacred verses for four months and a half--which enjoin all the required details. From all these it is understood that the study enjoined has for its result the apprehension of the aggregate of syllables called Veda, on the part of a pupil who has been initiated by a teacher sprung from a good family, leading a virtuous life, and possessing purity of soul; who practises certain special observances and restrictions; and who learns by repeating what is recited by the teacher. And this study of the Veda is of the nature of a samskâra of the text, since the form of the injunction 'the Veda is to be studied' shows that the Veda is the object (of the action of studying). By a samskâra is understood an action whereby something is fitted to produce some other effect; and that the Veda should be the object of such a samskaâra is quite appropriate, since it gives rise to the knowledge of the four chief ends of human action--viz. religious duty, wealth, pleasure, and final release--and of the means to effect them; and since it helps to effect those ends by itself also, viz. by mere mechanical repetition (apart from any knowledge to which it may give rise). The injunction as to the study of the Veda thus aims only at the apprehension of the aggregate of syllables (constituting the Veda) according to certain rules; it is in this way analogous to the recital of mantras.