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xiv] Conception of Sacrificial Duties in the Gitā 481 rather the prolongation of one process of communication, just as cooking includes all the different associated acts of putting the pan on the fire, lighting the fire, and the likel. These two bhāvanās, therefore, mean nothing more than the reasoning of the will and its translation into definite channels of activity, as the performance of the sacrifice, etc., and vidhi here means simply the prompting or the propulsion (vyāpāraḥ preraņā-rūpaḥ); and it is such prompting that initiates in the performer the will, which is later on translated into concrete action.
Another Mīmāmsā view objects to this theory of dual bhāvanā and asserts that the suffix lin involves the notion of an order to work (prerana), as if the relation of the Vedas to us were one of master and servant, and that the Vedic vidhi as expressed in the lin suffix conveys the command (praisya-praişayoḥ sambandhaḥ). The vidhi goads us to work, and, being goaded by it, we turn to work. It does not physically compel us to act; but the feeling we have from it that we have been ordered to act constitutes the driving power. The knowledge of vidhi thus drives us to our Vedic duties. When a man hears the command, he feels that he has been commanded and then he sets to work. This setting to work is quite a different operation from the relation of the command and the commanded, and comes after it. The essence of a Vedic sentence is this command or niyoga. A man who has formerly tasted the benefits of certain things or the pleasures they produced naturally intends to have them again; here also there is a peculiar mental experience of eagerness, desire or intention (ākūta), which goads him on to obey the Vedic commands. This akūta is a purely subjective experience and cannot, therefore, be experienced by others, though one can always infer its existence from the very fact that, unless it were felt in the mind, no one would feel himself goaded to work?. Niyoga, or a prompting to work (preraņa), is the sense of all vidhis, and this rouses in us the intention of working in accordance with the command. The actual performance of an action is a mere counterpart of the intention (ākūta), that is subjectively felt as roused by the niyoga or the
1 Yathā hi sthāly-adhiśrayaņāt prabhytyā nirākānksaudana-mispatter ekaiveyam pāka-kriyā salilāvaseka-tandulāvapana-darvi-vighattanāstāvanādy-aneka-kşaņasamudāya-svabhāvā tathā prathama-pada-jñānāt prabhyti ā nirākānşa-vākyārthaparicchedād ekaiveyam sābdi pramitih. Nyāya-mañjari, p. 345.
2 Ayam api bhautika-vyāpāra-hetur ātmāküta-viseşo na pramāņāntara-vedyo bhavati na ca na ved yate tat-samvedane sati ceştā yadvantam drstvā tasyāpi tādrkpreraņā'vagamo 'numīyate. Ibid. p. 348.
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