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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But w^hile in the case of the three puro^^ajas the difference of material and divinity involves a difference on the part of the oblations, we have in the case under discussion to do with one vidya only ; for that the text enjoins one vidya only we conclude from the introductory and concluding statements. There is contained, however, in this one vidya a double meditative activity with regard to the bodily organs and the divinities, just as the agnihotra which is offered in the morning as well as in the evening requires a double activity. In this sense the Sutra says, 'as in the case of the offerings.' 44. On account of the majority of indicatory marks (the fire-altars built of mind, &c. do not form elements of any act) ; for this (i. e. the indicatory ^ The ya^ya-mantra of the first offering being used as anuvakya in the second one and so on. S 2 26o VEDANTA-StjTRAS. mark) is stronger (than the general subject-matter) ; this also (has been explained in the Pu. Mi. Sutras).
2In the Agnirahasya of the Va^asaneyins, in the Brahmawa beginning 'for in the beginning indeed this was not existent,' we read with reference to mind (manas), ' It saw thirtysix thousand shining fire-aUars, belonging to itself, made of mind, built of mind.' And, further on, the text makes similar statements about other fanciful fire-altars built of speech, built of breath, built of sight, built of hearing, built of work, built of fire. — A doubt here arises whether these fire-altars built of mind and so on are connected with the act (i.e. the construction of the fire-altar made of bricks), and supplementary to it, or whether they are independent, constituting a mere vidyd. Against the prima facie view that those agnis are connected with the sacrificial act under whose heading the text records them, the Sutra maintains their independence, ' on account of the majority of indicatory marks.' For we meet in that Brahma//a with a number of indicatory marks confirming that those agnis constitute a mere vidya ; cp. e. g. the following passages : • Whatever these beings conceive in their minds, that is a means for those fire-altars,' and 'All beings always pile up those fire-altars for him who thus knows, even when he sleeps,' and so on \ — And that indicatory marks (liriga) are of greater force than the leading subject-matter (prakarawa) has been explained in the Purva Mima;/«a (III, 3, 14).
345. (The agni built of mind, &c.) is a particular form of the preceding one (i.e. the agni built of bricks), on account of the leading subject-matter; it is (part of) the act; as in the case of the manasa cup. Your supposition, the purvapakshin objects, as to those fire-altars being not supplementary to the sacrificial act, ^ For something which forms part of an act cannot be brought about by something so indefinite as ' whatever these beings conceive in their minds,' nor can it be accomplished indifferently at any time by any beings. Ill ADHYAYA, 3 PADA, 46. 26 1
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But w^hile in the case of the three puro^^ajas the difference of material and divinity involves a difference on the part of the oblations, we have in the case under discussion to do with one vidya only ; for that the text enjoins one vidya only we conclude from the introductory and concluding statements. There is contained, however, in this one vidya a double meditative activity with regard to the bodily organs and the divinities, just as the agnihotra which is offered in the morning as well as in the evening requires a double activity. In this sense the Sutra says, 'as in the case of the offerings.' 44. On account of the majority of indicatory marks (the fire-altars built of mind, &c. do not form elements of any act) ; for this (i. e. the indicatory ^ The ya^ya-mantra of the first offering being used as anuvakya in the second one and so on. S 2 26o VEDANTA-StjTRAS. mark) is stronger (than the general subject-matter) ; this also (has been explained in the Pu. Mi. Sutras).
2In the Agnirahasya of the Va^asaneyins, in the Brahmawa beginning 'for in the beginning indeed this was not existent,' we read with reference to mind (manas), ' It saw thirtysix thousand shining fire-aUars, belonging to itself, made of mind, built of mind.' And, further on, the text makes similar statements about other fanciful fire-altars built of speech, built of breath, built of sight, built of hearing, built of work, built of fire. — A doubt here arises whether these fire-altars built of mind and so on are connected with the act (i.e. the construction of the fire-altar made of bricks), and supplementary to it, or whether they are independent, constituting a mere vidyd. Against the prima facie view that those agnis are connected with the sacrificial act under whose heading the text records them, the Sutra maintains their independence, ' on account of the majority of indicatory marks.' For we meet in that Brahma//a with a number of indicatory marks confirming that those agnis constitute a mere vidya ; cp. e. g. the following passages : • Whatever these beings conceive in their minds, that is a means for those fire-altars,' and 'All beings always pile up those fire-altars for him who thus knows, even when he sleeps,' and so on \ — And that indicatory marks (liriga) are of greater force than the leading subject-matter (prakarawa) has been explained in the Purva Mima;/«a (III, 3, 14).
345. (The agni built of mind, &c.) is a particular form of the preceding one (i.e. the agni built of bricks), on account of the leading subject-matter; it is (part of) the act; as in the case of the manasa cup. Your supposition, the purvapakshin objects, as to those fire-altars being not supplementary to the sacrificial act, ^ For something which forms part of an act cannot be brought about by something so indefinite as ' whatever these beings conceive in their minds,' nor can it be accomplished indifferently at any time by any beings. Ill ADHYAYA, 3 PADA, 46. 26 1
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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