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Updated: May 24, 2025
Such 'making to grow' must needs be undertaken, since the purport of the entire Veda with all its Sakhas cannot be fathomed by one who has studied a small part only, and since without knowing that purport we cannot arrive at any certitude.
As there is nothing contrary to reason in mantras and the rest, although mentioned in the text of one sakha only, finding, on the basis of such means of proof as direct statement, and so on, their application in all sakhas, since the sacrifice to which they belong is one and the same in all sakhas; so there is likewise no contradiction in the meditations under discussion being undertaken by members of all sakhas.
We must therefore, according to the principle that all Sakhas convey the same doctrine, assume that all texts which speak of Brahman as cause, aim at setting forth an absolutely non-dual substance.
Here terminates the adhikarana of 'being in the body. There are certain meditations connected with certain constituent elements of sacrifices-as e.g. Up. Up. The question here arises whether those meditations are restricted to the members of those sakhas in whose texts they are mentioned; or to be connected with the Udgitha, and so on, in all sakhas.
The individual Udgithas of the several sakhas are indeed distinguished by different accentuation; but the general statement, 'Let him meditate on the Udgitha. suggests to the mind not any particular Udgitha, but the Udgitha in general, and hence there is no reason to restrict the meditation to a particular sakha.
From the principle moreover that all sakhas teach the same doctrine, it follows that the sacrifice enjoined in the different sakhas is one only; and hence there is no reason to hold that the Udgitha suggested by the injunction of the meditation is a particular one. For the Udgitha is only an element in the sacrifice, and the sacrifice is one and the same.
This prima facie view is expressed in the former part of the Sutra, 'If it be said that in the sakhas of some that which rests on Inference, i.e. the Pradhana, is stated as the universal cause. The latter part of the Sutra refutes this view.
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