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Ixxiv
VEDÂNTA-SOTRAS.
Adhik. XXVII (42) decides that those meditations which are connected with certain matters forming constituent parts of sacrificial actions, are not to be considered as permanently requisite parts of the latter.-Adhik. XXVIII (43) teaches that, in a Bri. Up. passage and a similar Kh. Up. passage, Vayu and Prâna are not to be identified, but to be held apart.-Adhik. XXIX (44-52) decides that the firealtars made of mind, &c., which are mentioned in the Agnirahasya, do not constitute parts of the sacrificial action (so that the mental, &c. construction of the altar could optionally be substituted for the actual one), but merely subjects of meditations.
Adhik. XXX (53, 54) treats, according to Sankara, in the way of digression, of the question whether to the Self an existence independent of the body can be assigned, or not (as the Materialists maintain).- According to the Srî-bhashya the adhikarana does not refer to this wide question, but is concerned with a point more immediately connected with the meditations on Brahman, viz. the question as to the form under which, in those meditations, the Self of the meditating devotee has to be viewed. The two Sûtras then have to be translated as follows: 'Some (maintain that the soul of the devotee has, in meditations, to be viewed as possessing those attributes only which belong to it in its embodied state, such as gñatritva and the like), because the Self is (at the time of meditation) in the body.' - The next Sûtra rejects this view,' This is not so, but the separatedness (i. e. the pure isolated state in which the Self is at the time of final release when it is freed from all evil, &c.) (is to be transferred to the meditating Self), because that will be the state (of the Self in the condition of final release).'
Adhik. XXXI (55, 56) decides that meditations connected with constituent elements of the sacrifice, such as the udgîtha, are, in spite of difference of svara in the udgîtha, &c., valid, not only for that sâkhâ in which the meditation actually is met with, but for all sâkhâs.—Adhik.
1 The Sri-bhashya as well as several other commentaries reads tadbhavabbá vitvåt for Sankara's tadbhavabhavitvat.
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