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III ADHYAYA, 3 PÂDA, 44.
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parallel one from the karmakanda, by means of the clause, 'as in the case of the offerings.' With regard to the ishti comprising three sacrificial cakes, which is enjoined in the passage, Taitt. Samh. II, 3, 6, 'A purodâsa on eleven potsherds to Indra the ruler, to Indra the over-ruler, to Indra the self-ruler,' it might be supposed that the three cakes are to be offered together because they are offered to one and the same Indra, and because the concluding sentence says, 'conveying to all (gods) he cuts off to preclude purposelessness. But as the attributes (viz. 'ruler' and so on) differ, and as scripture enjoins that the yâgyà and anuvâkyamantras are to exchange places with regard to the different cakes 1, the divinity is each time a different one according to the address, and from this it follows that the three offerings also are separate.-Thus, in the case under discussion, Väyu and Präna, although fundamentally non-different, are to be held apart as objects of meditation, and we have therefore to do with two separate meditations.—This is explained in the Sankarsha-kânda, "The divinities are separate on account of their being cognized thus.'
But while in the case of the three purodasas 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 vidyå only; for that the text enjoins one vidyà 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 Sätra 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
1 The yâgyâ-mantra of the first offering being used as anuvâkya in the second one and so on.
S 2
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