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Updated: June 26, 2025
Here terminates the adhikarana of 'reward. The Sutras have stated whatever has to be stated to the end of rousing the desire of meditation-concluding with the fact that Brahman bestows rewards. The first subordinate question arising here is whether one and the same meditation as e.g. the vidya of Vaisvanara which is met with in the text of several sakhas, constitutes one vidya or several.
Here terminates the adhikarana of 'what is equal. On account of connexion, thus elsewhere also. Here the Purvapakshin holds that both these names are to be comprehended in each of the two meditations 'On account of connexion, i.e. on account of the object of meditation, i.e.
But having entered into mutual conjunction they, from the Mahat down to individual beings, produce the Brahma egg. From this it follows that in the clause 'breath is united with fire' the word fire denotes fire mixed with the other elements. Breath and soul therefore are united with the aggregate of the elements. Here terminates the adhikarana of 'the elements.
For we nowhere perceive cognitions not inherent in a cognising subject and not referring to objects. Here terminates the adhikarana of 'perception. And on account of its being unproved in every way. Here now come forward the Madhyamikas who teach that there is nothing but a universal Void.
Here terminates the adhikarana of 'non- restriction of determination. Just as in the case of the offerings. This has been explained. Up. The doubt here arises whether, in the meditation on those qualities, the meditation on the highest Self as that to which the qualities belong is to be repeated or not.
Although the Pasupata and the Saiva systems exhibit some features which are not altogether contrary to the Veda, yet they are unacceptable because they rest on an assumption contrary to the Veda, viz. of the difference of the general, instrumental and material causes, and imply an erroneous interchange of higher and lower entities. Here terminates the adhikarana of 'Pasupati.
The Vedantins, on the other hand, do not allow even so much, and their doctrine is thus all the more irrational. And if that thing is held to be unreal, there arise further difficulties, owing to its having to be viewed as the object of knowledge, of refutation, and so on. Here terminates the adhikarana of 'the impossibility of construction.
As all those attributes required to constitute causality which have been or will be shown to be absent in the Pradhana, the atoms, and so on, can be shown to be present in Brahman, it remains a settled conclusion that Brahman only is the cause of the world. Here terminates the adhikarana of 'that which has the nature of depending on a motive.
'That connexion is on account of plurality, i.e. the altars made of mind, and so on, are, in the sacred text, dealt with in proximity to the real altar made of bricks, because so many details of the latter are mentally to be accomplished in the meditation. Here terminates the adhikarana of 'option with the previous one. Some, on account of the existence of a Self within a body.
But even to him who possesses the knowledge of Brahman, the fruits of good deeds such as seasonable rain, good crops, &c. are desirable because they enable him to perform his meditations in due form; how then can it be said that knowledge is antagonistic to them and destroys them? Here terminates the adhikarana of 'the other.
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