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Updated: June 18, 2025
At her feet the foliage of the park stretched like some brilliant carpet, before whose gorgeous tints, ustads of Karman would have stood in despair; and beyond the sea-green, undulating line of pine forest she saw the steeple of a church, with its gilt vane burning in the sunshine, and the red brick dome of the ante bellum court house.
And with equal certainty we know from Scripture that this Supreme Lord, when pleased by the faithful worship of his Devotees which worship consists in daily repeated meditation on Him, assisted by the performance of all the practices prescribed for each caste and asrama frees them from the influence of Nescience which consists of karman accumulated in the infinite progress of time and hence hard to overcome; allows them to attain to that supreme bliss which consists in the direct intuition of His own true nature: and after that does not turn them back into the miseries of Samsara.
Brahman thus falls within the sphere of beings to which injunctions and prohibitions are addressed such as 'a Brahmana is to sacrifice' and hence necessarily is under the power of karman. To this the next Sutra replies.
Brahman, although by entering into bodies, human, divine, and so on, it becomes connected with various forms, yet is in itself altogether devoid of form, and therefore does not share that subjection to karman which in the case of the soul is due to its embodiedness. Why?
But before creation the individual souls do not exist; since Scripture teaches non-distinction 'Being only this was in the beginning. And as then the souls do not exist, no karman can exist, and it cannot therefore be said that the inequality of creation depends on karman. Up. Up. Gi.
The meaning of the whole passage therefore is 'He who is the cause of the different persons that have their abode in the disc of the sun, and so on, and are instrumental towards the retributive experiences of the individual souls; and to whom there belongs karman, good and evil, to which there is due his becoming such a cause; he indeed is to be known, his essential nature is to be cognised in distinction from Prakriti. And also in what follows, 'The two came to a person who was asleep.
Of this view the Sutra disposes, maintaining that the being a thumb long can be none but the highest Self, just on account of that term. For lordship over all things past and future cannot possibly belong to the individual Self, which is under the power of karman. But how can the highest Self be said to have the measure of a thumb? On this point the next Sutra satisfies us.
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