38 Account oF 4-DiscovEry OF A 
“ 
Swarga-cémah agnishto man curydt, Hewho desires to obiwin tive heas 
wen of the inferior deities, let him perform the sacrifice, called. Agnisha 
toma, and in the Uttera-caéiidam, the merit obtainable through medita= 
tion, by which the devotee approximates to a true ‘knowledge of Gon, 
the nature of the soul, &c. as Mécsha-cdmah dimanam janiyat, He 
who desires eternal heatitude must understand the nature of spirit. 
Secondly, Mantram;.in the Purva-cdndam, this term includes Prayers 
and Hymns, addressed to various deities and appointed to be used at 
sacrifices and other religious rites, as that found both in the Ric and 
Yejur Véda, and used in the performance of the Homam, or daily oblation 
of fire, beginning Agni viswabhuc, &c. Fire who devowrest the 
world, &c. Inthe Uitara-caxidam itis applied both to Hymns and Solemn 
Addresses to. the Supreme Being and Didactic Explanations of lis nature 
and attributes, as that part of the Tartiriy’opantshat, beginning Brahma 
vinyinam anantam satyam, &c. The Supreme is essential intelligence, 
infinity, truth, &c. Thirdly, Braéhma-nam;* this term, as applied to 
the Purvaecaidam, embraces two distinct things:—it is given to Pre- 
cepts declaring the mode in which religious rites are to be performed, 
thus: Vedyanudhrit agndvastamiydt yejnyo ndsyet, If the fire be tak- 
en Up when the sun has set, the sacrifice perishes; or it is synonymous 
with the Itihdsa-or narratives found in this portion of the Védam; in 
the Uttara-cdérdam, it is also synonymous with the Itikdsa and is ap- 
plied to precepts teaching how a knowledge of the Supreme Being, the 
nature of the soul, &c. may be obtained, of which the following sentences 
- © Mantram and Bréhma-nam, as collective terms, have a meaning different from those here assigned 
them; as explained in the following note. 
