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Updated: May 16, 2025
Nor must you object that to do so would force on us another unacceptable conclusion, viz. that those Smritis, that of Manu e.g., which maintain Brahman to be the universal cause, are destitute of authority; for Manu and similar works inculcate practical religious duty and thus have at any rate the uncontested function of supporting the teaching of the karmakanda of the Veda.
The support required is elucidation of the sense conveyed by Scripture, and this clearly cannot be effected by means of a Smriti contradicting Scripture. Nor is it of any avail to plead, as the Purvapakshin does, that Manu and other Smritis of the same kind fulfil in any case the function of elucidating the acts of religious duty enjoined in the karmakanda.
We further maintain that even on the supposition of the Veda relating only to things to be done, an enquiry into Brahman must be undertaken. Up. Up. Up. Up. Up. Brahman itself and its attributes are thus established thereby only that they subserve a certain action, viz. meditation. There are analogous instances in the Karmakanda of the Veda.
There is nothing contradictory in allowing that certain texts declare the essential distinction of matter, souls, and the Lord, and their mutual relation as modes and that to which the modes belong, and that other texts again represent them as standing in the relation of cause and effect, and teach cause and effect to be one. We may illustrate this by an analogous case from the Karmakanda.
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