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Updated: June 10, 2025
The meaning therefore is that Brahman, having an inward intuition of the characteristics of the former world, creates the new world on the same pattern. That Brahman in all kalpas again and again creates the same world is generally known from Sruti and Smriti. Cp.
For by meditation is understood thought directed upon one object and not disturbed by the ideas of other things. And with reference to immobility. Movelessness hence is characteristic of the intensely meditating person also, and such movelessness is to be realised in the sitting posture only. And Smriti texts say the same. Gi.
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.
And Smriti texts convey the same view, as e.g. 'it in reality is of the nature of absolutely spotless intelligence. A second Purvapakshin denies the truth of this view. If, he says, we assume that the Self's essential nature consists either in mere knowledge or in its being a knowing subject, it follows that as the Self is omnipresent there must be consciousness at all places and at all times.
I have been informed by Tamil Pandits that at the present day the ritual in some temples is smârta or according to Smriti, but in the majority according to the Âgamas or tantric. The officiants require no special initiation and burnt offerings are presented.
The world cannot, therefore, be the effect of Brahman from which it differs in character, and we hence conclude that, in agreement with the Sankhya Smriti, the Pradhana which resembles the actual world in character must be assumed to be the general cause.
The beginning as well as the end of the Vajasaneyaka-text clearly refers to a meditation on the water used for rinsing as forming a dress for prana; and as rinsing is already established by Smriti and custom, we naturally infer that what the text enjoins is a meditation on breath as having the water used in rinsing for its dress.
But the topic with which the Vedanta-texts are concerned is hard to understand, and hence, when a conflict arises between those texts and a Smriti propounded by some great Rishi, the matter does not admit of immediate decisive settlement: it is not therefore unreasonable to undertake to prove by Smriti that Scripture does not set forth a certain doctrine. 'the Rishi Kapila, Svet. Up.
Smriti also declares that that knowledge which effects Release is of the nature of continued representation. Meditation therefore has to be repeated. Here terminates the adhikarana of 'repetition. The following point is now taken into consideration. Is Brahman to be meditated upon as something different from the meditating Devotee, or as the Self of the latter?
The conclusion above arrived at is confirmed by the consideration that thus only those texts are not stultified which enjoin, for those who know Brahman, purity in matters of food with a view to the origination of knowledge of Brahman. Up. This is said in Smriti also.
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