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This prima facie view the Sutra sets aside, 'not so, because the scriptural term karana connotes works; thus the teacher Karshnajini thinks. For mere conduct does not lead to experiences of pleasure and pain; pleasure and pain are the results of works in the limited sense. 'There is purposelessness'; not so, on account of the dependence on that.
On the other hand, he adopts the view of Karshnajini in so far as he considers such items of virtuous conduct as the Sandhya which are enjoined by scriptural texts, the existence of which is inferred on the basis of conduct as enjoined by Smriti to have the result of qualifying the agent for the performance of other works.
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