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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
150. On account of the connexion and so on (the agnis built of mind, &c. are independent); in the same way as other cognitions are separate. And there is seen (another case of something having to be withdrawn from the leading subject-matter) ; this has been explained (in the Purva Mima;;2sa-sutras). Independence has, against the general subject-matter, to be assumed for the fire-altars built of mind and so on, for that reason also that the text connects the constituent Ill ADHYAYA, 3 PADA, 50. 265
2members of the sacrificial action with activities of the mind, &c. ; viz. in the passage. ' With mind only they are estabhshed, with mind only they are piled, with mind only the cups were taken, with mind the udgatr/s praised, with mind the hot;7s recited ; whatever work is done at the sacrifice, whatever sacrificial work, was done as consisting of mind, by mind only, at those fire-altars made of mind, piled by mind,' &c. For that connexion has for its result an imaginative combination (of certain mental energies with the parts of the sacrifice), and the obtainment of the parts of the sacrifice which are objects of actual perception cannot be made dependent on such imaginative combination \ Nor must it be supposed that, because here also, as in the case of the meditation on the udgitha, the vidya is connected with members of the sacrificial action, it enters into that action as a constituent part; for the statements of the text differ in the two cases. For in our case scripture does not say that we are to take some member of a sacrificial action and then to superimpose upon it such and such a name ; but rather takes six and thirty thousand different energies of the mind and identifies them with the fire-altars, the cups, and so on, just as in some other place it teaches a meditation on man viewed as the sacrifice. The number given by the text is originally observed as belonging to the days of a man's life, and is then transferred to the mental energies connected therewith. — From the connexion (referred to in the Sutra) it therefore follows that the agnis piled of mind, &c. are independent. — The clause ' and so on ' (met with in the Sutra) must be explained as comprehending 'transference' and the like as far as possible. For if the text says, ' Each of those Agnis is as great as that prior one,' it transfers the glory of the fire-altar consisting of the work (i. e. the real altar piled of bricks) to the altars consisting of knowledge and so on, and thereby
3^ Kimartham idam anubandhakarawaw tad aha, sampad iti, upastyartho by anubandhas tathapi manaj-z^idadinam akri}ahgatve kim ayatawz tad aha, na /^eti, tesha;7z kriyahgatve sakshad evadhanadiprasiddher anarthika sampad ity artha/^. An. Gi. 266 VEDANTA-SUTRAS.
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.
150. On account of the connexion and so on (the agnis built of mind, &c. are independent); in the same way as other cognitions are separate. And there is seen (another case of something having to be withdrawn from the leading subject-matter) ; this has been explained (in the Purva Mima;;2sa-sutras). Independence has, against the general subject-matter, to be assumed for the fire-altars built of mind and so on, for that reason also that the text connects the constituent Ill ADHYAYA, 3 PADA, 50. 265
2members of the sacrificial action with activities of the mind, &c. ; viz. in the passage. ' With mind only they are estabhshed, with mind only they are piled, with mind only the cups were taken, with mind the udgatr/s praised, with mind the hot;7s recited ; whatever work is done at the sacrifice, whatever sacrificial work, was done as consisting of mind, by mind only, at those fire-altars made of mind, piled by mind,' &c. For that connexion has for its result an imaginative combination (of certain mental energies with the parts of the sacrifice), and the obtainment of the parts of the sacrifice which are objects of actual perception cannot be made dependent on such imaginative combination \ Nor must it be supposed that, because here also, as in the case of the meditation on the udgitha, the vidya is connected with members of the sacrificial action, it enters into that action as a constituent part; for the statements of the text differ in the two cases. For in our case scripture does not say that we are to take some member of a sacrificial action and then to superimpose upon it such and such a name ; but rather takes six and thirty thousand different energies of the mind and identifies them with the fire-altars, the cups, and so on, just as in some other place it teaches a meditation on man viewed as the sacrifice. The number given by the text is originally observed as belonging to the days of a man's life, and is then transferred to the mental energies connected therewith. — From the connexion (referred to in the Sutra) it therefore follows that the agnis piled of mind, &c. are independent. — The clause ' and so on ' (met with in the Sutra) must be explained as comprehending 'transference' and the like as far as possible. For if the text says, ' Each of those Agnis is as great as that prior one,' it transfers the glory of the fire-altar consisting of the work (i. e. the real altar piled of bricks) to the altars consisting of knowledge and so on, and thereby
3^ Kimartham idam anubandhakarawaw tad aha, sampad iti, upastyartho by anubandhas tathapi manaj-z^idadinam akri}ahgatve kim ayatawz tad aha, na /^eti, tesha;7z kriyahgatve sakshad evadhanadiprasiddher anarthika sampad ity artha/^. An. Gi. 266 VEDANTA-SUTRAS.
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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