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Updated: May 10, 2025
That in declarations such as 'Thou art that' and 'this Self is Brahman, the words thou and Self, no less than the words that and Brahman, denote Brahman in so far as having the individual souls for its body, and that thus the two sets of words denote fundamentally one and the same thing, has been explained previously. And Smriti texts declare this.
Moreover the text 'By the command of that Imperishable men praise those who give, the gods follow the Sacrficer, the fathers the Darvi-offering, declares the Imperishable to be that on the command of which there proceed all works enjoined by Scripture and Smriti. such as sacrificing, giving, &c., and this again shows that the Imperishable must be Brahman, the supreme Person.
But, it may be objected, there is no such condition of life; for texts such as 'he is to perform the Agnihotra as long as he lives, declare men to be obliged to perform sacrifices and the like up to the end of their lives, and Smriti texts contradicting Scripture have no authority. Up. Up.
Of the others, i.e. those who do not perform sacrifices, and so on, there is ascent to the moon and descent from there, only after they have in the kingdom of Yama suffered the punishments due to their actions. Up. Smriti texts also declare this. That all beings are under the sway of Yama, Parasara also and other Smriti writers declare, 'And all these pass under the sway of Yama.
The text quoted does not state an injunction for those about to die, of a special time of death; but there are rather mentioned in it those two matters belonging to Smriti and therefore to be remembered, viz. the two paths the path of the Gods and the path of the Fathers with a view to those who know and practise Yoga; the text intimating that Yogins should daily think of those paths which are included in Yoga meditation.
If the effects of things depended on their own nature only, everything would at all times be productive for all persons, either of pleasure only or of pain only. But this is not observed to be the case. In agreement herewith Smriti says, 'Because one and the same thing causes pain and pleasure and envy and wrath, the nature of a thing cannot lie in itself.
We therefore adhere to our conclusion that the world, being non- intelligent and hence essentially different in nature from Brahman, cannot be the effect of Brahman; and that therefore, in agreement with Smriti confirmed by reasoning, the Vedanta-texts must be held to teach that the Pradhana is the universal material cause. This prima facie view is met by the following Sutra. But it is seen.
And on account of Smriti. Gi. These Smriti-texts show the embodied soul to be the meditating subject, and the highest Self the object of meditation.
And as ordinary rinsing of the mouth, subsequent to eating, is already established by Smriti and custom, we must conclude that the text means to enjoin rinsing of the mouth of a different kind, viz. as auxiliary to the meditation on prana. To this the Sutra replies that what the text enjoins is the new' thing, i.e. the previously non-established meditation on water as forming the dress of prana.
This follows from Smriti also, which declares 'when the pralaya has come and the end of the Highest, they all together with Brahman enter the highest place. For all these reasons Badari holds that the troop of the conducting deities, beginning with Light, leads the souls of those only who meditate on the effected Brahman, i e. Hiranyagarbha.
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