s. m, (lit. the end of the Veda.) The second and most important division of the Mimáṇsá, or third of the three great divisions of Hindu philosophy. It is also called Uttar mimáṇsá, an answer to or examination of the Mimánsá. It is exceedingly important, as representing the popular Pantheistic creed of modern Hinduism based on the Upnashids which teach the knowledge of Brahm or the Eternal Spirit. This system constitutes the true Veda of modern cultivated Hinduism and underlies the many sided polytheism, and mythology of the masses. It explains the universe synthetically as a development from one principle, and so differs from the analytical Máyá philosophy, which treats of material things as it finds them without enquiring into their mutual relations or effect and cause. It also differs from the atheistic Saṇkhyá philosophy, which though synthetic propounds a duality of principles to account for the universe. According to the Vedant, Brahm, the Supreme Soul is alike efficient and material cause of the world. All things are identical with Brahm apparent differences are due to Agyáṉi or ignorance which deceives by Máyá or illusion being taken as reality. Brahm is himself Created and Creator, Act and Actor, Existence, Knowledge, Joy. An appreciation of the truths of the Vedant, brings Gyáṉ, by which Máyá Agyáṉ are dispelled, and the liberation of the soul, its deliverance from endless rebirths and its absorption into Brahm, which is Salvation. The system is also called Brahm mimáṇsá, Sharírak mimaṇsí. It is said to have been founded by Vyasa also called Badaryana, and its most famous teacher was Shankar Acharaj; i. q. Bedáṇt. (V.)