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240
VEDÂNTA-SOTRAS.
the Gâmadagnya-ahîna-sacrifice the text enjoins that the upasad offerings are to consist of purodåsas. Now although the mantras accompanying the offering of the purodāsas are originally enjoined in the Veda of the Udgâtris (Tândya Brâ. XXI, 10, 11, 'Agni, promote the hotra,' &c.), yet they are to be enounced by the adhvaryu ; for the offering of the purodåsas is the work of the adhvaryu, and subordinate matters (i.e. here, the mantras) are governed by the principal matter (i.e. the offering of the purodása). Similarly, in the case under discussion, the attributes of the akshara have, because they are subordinate to the akshara itself, to be connected with the latter everywhere, in whatever places the text may originally state them.—The principle of decision employed is explained in the Parva Mîmâmsasútras III, 3, 9.
34. On account of (the same) number being recorded.
The Atharvanikas exhibit, with reference to the Self, the following mantra, 'Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating' (Mu. Up. III, 1, 1). The same mantra is found in the text of the Svetåsvataras (IV, 6). The Kathas again read, “There are the two drinking their reward in the world of their own works, entered into the cave, dwelling on the highest summit. Those who know Brahman call them shade and light, likewise those householders who perform the Trinakiketa-sacrifice.'-The doubt here arises whether the two sections introduced by these mantras constitute one vidyà or two vidyâs. Here the purvapakshin maintains that we have to do with two separate vidyâs, because the texts exhibit certain differences. For the mantra of the Mundaka and Svetasvatara Upanishads represents one bird as enjoying and the other as not enjoying ; while in the mantra of the Kathas
* I.e. a sacrifice lasting four days, called Gâmadagnya, because first offered by Gamadagni. Cp. Taitt. Samh. VII, 1, 9.
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