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exist, when there is no enjoyer, no object to be enjoyed. So there
is a constancy in the desires. Therefore one must form attachments,
have desires, that Atma be made full}' conscious. But if Atma be
left to itself, it will remain Jada or unconscious. There is nothing
to be gained by this. Therefore one should persistently follow the
path of desires as laid down in the Karma Kanda of the Vedas,
analysed by Jaimini in his PQrva Mimansa. One should not give
up Vedic Karma and selfish desires as he is taught to do in the
Jnana Kanda of the Vedas, the Upanishads, as analysed by Vyasa
in his Uttara Mimansa, and as expounded by Sri Krishna in the
Bhagavat Gita. It must be remembered that this philosophy of
Karma, so effectually refuted by Sri Krishna, was suited to the mate-
rialistic cycle of evolution, when Rajas had to be sought rather than
put down. The minerals and vegetables were unconscious. The
animals shewed a slight development in consciousness. But the full
development was in Man. And this was due to the pursuit of the
Path of Inclination or Pravritti Marga up to a late period in the
past history of the Universe. Notwithstanding the attacks of Sri
Krishna, the school of Jaimini had its followers till the time of Sri
Sankaracharya, when Mandana Misra the most learned Pandit of the
time, was its chief exponent. After his memorable defeat by Sri
Sankaracharya the Mimansakas fell into disrepute and Vedic Karma
became a thing of the past.)
Granting all that, O dear Uddhava, all Atmas have constantly
their births and other states, by connection with the body and by
reason of the divisions of time (/'. e. though you may say that Atma
itself is transformed, still you can not deny that the transformations
take place by its connection with the body and that they are brought
about by time.)
It follows then that the doer of actions, the enjoyer of joys
and the sufferer of sorrows is dependent on other things. (For Atma
is dependent upon the body and upon time for its highest transfor-
mation. Sridhara says if Atma is the doer and enjoyer, why should
it do wrong acts and suffer sorrows if it were independent. There-
fore Atma must be dependent according to the Mimansakas). Now
who in seeking his greatest good would worship one that is depen-
dent on others?
(Do not say that those who know Vedic karma thoroughly
are always happy and only those that do not know that are
unhappy. For it is found that Sridhara} even wise men sometimes
have no happiness and the ignorant have no misery. Ther-efore it is
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