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Updated: May 10, 2025
'For a Sudra is like a cemetery, therefore the Veda must not be read in the vicinity of a Sudra; 'Therefore the Sudra is like a beast, unfit for sacrifices. And he who does not hear the Veda recited cannot learn it so as to understand and perform what the Veda enjoins. The prohibition of hearing thus implies the prohibition of understanding and whatever depends on it. And on account of Smriti.
But how can it be maintained at all that Scripture does not set forth a certain view because thereby it would enter into conflict with Smriti?
Whether the point under discussion constitutes a minor or a major offence, in any case those who have lapsed stand outside the category of those qualified for the knowledge of Brahman. For Smriti, i.e. the text quoted above, 'I see no expiatory performance by which he, a slayer of Brahman as he is, could become pure again, declares that expiations are powerless to restore purity.
On the passing away of the effected world of Brahma, together with its ruler Hiranyagarbha, who then recognises his qualification for higher knowledge, the soul also which had gone to Hiranyagarbha attains to true knowledge and thus reaches Brahman, which is higher than that, i.e. higher than the effected world of Brahma. Up. And on account of Smriti.
And on account of the going of the pranas. That the soul goes embedded in the subtle rudiments of the elements follows therefrom also that when passing out of the old body it is said to be followed by the pranas, 'when he thus passes out, the chief prana follows after him, &c. Up. Compare also Smriti: 'It draws to itself the organs of sense, with the mind for the sixth. Gi.
For, as said in the Smriti text quoted above, in all those doctrines it is seen, according to tradition and reasoning, that the lord Narayana is the only basis. Here terminates the adhikarana of 'the impossibility of origination. Not Ether; on account of the absence of scriptural statement.
We therefore conclude that as the verb 'vid' is used interchangeably with dhyai and upas, the mental activity referred to in texts such as 'he knows Brahman' and the like is an often-repeated continuous representation. And on account of an inferential mark. Inferential mark here means Smriti.
Then the divine Self existent, indiscernible but making discernible all this, the great elements and the rest, appeared with irresistible power, dispelling the darkness. If the question as to the meaning of the Vedanta-texts were to be settled by means of Kapila's Smriti, we should have to accept the extremely undesirable conclusion that all the Smritis quoted are of no authority.
In Scripture and Smriti alike, wherever the origination and destruction of the world are described, or the greatness of the Supreme Person is glorified, the Pradhana and all its effects, no less than the individual souls, are declared to have their Self in that Supreme Person.
Of this prima facie view the Sutra disposes by saying 'Not even from place, such as earth, soul, &c., is there possible for the highest Self a shadow even of imperfection; since everywhere in Scripture as well as Smriti Brahman is described as having characteristics of a double kind; viz. on the one hand freedom from all imperfections, and on the other possession of all blessed qualities. Up.
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