Introduction xxvii In fact even the act of sense-object-contact is Yajna. if it is performed with a sense of dedication to the Lord, with no sense of ego¹ and with no motive for the result viz. pleasure. Thus all these are the means of emancipation, eventhough they are prescribed (F. n. 6. Contd. from p. xxvi) For, a pectively the process of creation and absorption. and h are doasantas to one another in the regular and reverse orders of the Sanskrit alphabetical system. That is to say, counted from a, the first letter, h comes after twelve four-letter-groups in the regular order of the Sanskrit alpha- betical system and counted from h, the last letter, a comes after twelve such groups in the reverse order. This Yajna of Svädhyaya knowledge may be compared with what is known as Vagyoga in the Tantras. Cf. also स (शब्द:) चातुरात्म्यनिचयो विज्ञेयो हि तदात्मना । 1. 2. प्रभवाव्यययोगेन शब्दमास्वरलक्षणः ।। सकारान्तस्त्वकाराच्च हकारादान्त एव हि । प्रभवे द्वादशान्तस्तु हकारवतुरात्मनाम् । अकारस्त्वप्यये चैव तुल्यतात्तोऽनयीः स्मृता || वर्णव्यूहसमूहे ऽस्मिन् शेयं ज्ञानसमाधिना । विश्राम उदयो व्याप्तिव्यंक्तिरा वासुदेवतः ॥ The Satvatamrta: Ed. Vrajavallabha Dvivedi: Varanasi, 1982: p. 402: ch. XIX, verses 153-55. See e.g. ch. XVIII, 61-66. See below. For, if the attachment or desire for the result is allowed to play its part in the performance of a particular act, then it ceases to be an act to be necessarily performed. For, it can be dropped or changed according to one's desire. Secondly, the desire for result would necessarily let in its retinue like anger etc. and all sorts of evils to ruin away the entire act (ch HI, 42). 3, Ch. IV, 32-33.
