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The last action is the best: If a person performs a series of good and intelligent actions (or acts of sacrifice), the last is
likely to be the best, if they are all performed in the same place. Such an act should be deemed to be regulated by the deity, as a matter of language or mode of
expression, because that is what is commonly heard. The best actions are commonly spoken of as actions of the gods. But the Bhagavad Gita tells us that there is an
element of divine power in all actions.
Importance of reason: When there are a number of directions or forces impelling us to action, we should follow that for which
we can give a good reason, as indeed we do in the case of an intelligent act.
Place of reason in habit: There are many kinds of good and intelligent actions (or acts of sacrifice) which yet are characterized
by conflict; but when actually performed, we that they too are guided by reason, and not impulse; and we find that it is so in all other things that we see. Badari says
that it is even so in the case of habits of long standing, because they too are a kind of action. Jaimini says that a habit arises from the connection of imperceptible
but intelligent actions performed every day; and that is why we speak of a habit of six days. Habit can be recognized in a multitude of forms; and we can do so when we
understand the effect of actions done.
Part of disposition: In this formation of habit the innate nature or disposition of a man should be deemed to be the most
important, because it is the cause of brining things together into close connection. Habit begins with disposition, and grows through a series of actions. But where
such a series is limited to a single day, the action should be regarded as a normal one, and not the result of habit.
Described in the Vedas: In the Gayatri verses there is a particular mention of what relates to the disposition of men. When,
however, we consider the power of nature or disposition, we find that there is no real distinction between it and an intelligent action performed over a length of time;
and we should readily state that it is so. This idea of disposition occurs also in a number of other meters, which are widely apart from the Gayatri; and the same
language is used in them too. This, however, does not occur frequently, not even in two out of twenty meters, if we reckon them in that way.
The word in the text is Agnishtoma, which means "mass or praise of Agni". As Agni refers to the intellect, it has been rendered as
"intelligent action". It may also be understood as "a function of the intellect".
How to interpret the text: But the language of the text is such that a word relating to an object should be understood by means of
the parts of which it is composed, for otherwise we cannot cover the entire range of its idea; and the regular succession of the parts of a word should be as in the case of
the word gau (cow), just as we utter it. The word gau can be divided into ga, u according to the rules of Sanskrt. This Sutra tells us how to divide words in to their parts:
we should utter words as it is commonly spoken, and then divide it into the syllables or letters which compose it, in accordance with the rules of grammar.
There are, however, a number of words which have to be explained in a way different from that in which they are pronounced. There are cases where we
can get the best meaning if we do not mix up one word with another or omit a sentence. The author has already explained that there are three ways of finding out the
meaning of words: we may take their ordinary meaning; or their meaning may have been specially defined; or we may divide them into parts in the manner explained. But
this method of interpretation is not derived from anything defined in the sacred books and we have to use our own intelligence in the matter. In any case, the meaning
of a name should be obtained from the name itself; and we should find the same idea in a number of different meters in succession. This has already been stated and is
nothing new; but it is necessary that we should get this confirmation, because there can easily be a doubt in regard to a new expression, specially when there is a
conflict of opinion in connection with the meaning of the name.
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