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Updated: June 8, 2025
Whatever conduct is consistent with equity is consistent with the scriptures. Even that is what the Sruti declares. Similarly, whatever conduct is inconsistent with equity is inconsistent with the scriptures. This also is declared by the Sruti. It is certain that no one can do an act that is scriptural by transgressing the scriptures. That again is unscriptural which is against the Vedas.
The inferior animals, human beings, trees, and herbs, all wish for the attainment of heaven. There is no means, however, except sacrifice, by which they can obtain the fruition of that desire. Sacrifice, the Sruti declares, is the root of the world and its course.
Hence the application of that word to the rites of marriage is, instead of being correct, only a form of speech forcibly applied where application it has none. The subject seems to me to be inexplicable although I reflect upon it incessantly. O grandsire, O thou of great wisdom, it behoveth thee to expound this to me in detail, clearly and according to what has been laid down in the Sruti.
With only his toe, or with his hand or feet, that person can singly cause the whole Earth to tremble who has achieved the lordship of the Wind. Even this is the attribute of the Wind as declared in the Sruti. The Yogin, who has achieved the lordship of Space, can exist brightly in Space in consequence of his having attained to uniformity with that element, and can also disappear at will.
As indicated above the so-called books of Śruti or Vedic literature are not consecutive treatises, but rather responsa prudentium, utterances respecting ritual and theology ascribed to poets, sacrificers and philosophers who were accepted as authorities.
Food again has been directed to be taken day after day morning and evening. Then again the Sruti declares that animals and grain are the limbs of Sacrifice. The Lord of the universe created them along with Sacrifice. The puissant Lord of all creatures caused the deities to perform sacrifices with their aid. Instead of all being equally fit, each succeeding one is inferior to each preceding one.
I regard these words of thine as utterances of Sruti. O thou of great wisdom, one doubt, however, has arisen in my mind. It behoveth thee, O sage, to explain it in detail unto me that ask thee. What is more slender than thy body? Tell me this, O holy one, if, of course, O best of sages, the topic be one which may be discoursed upon without impropriety."
Listen now to the mysteries of charity as expounded in the sruti and the smritis! A man that performs a sraddha in the conjunction called Gajacchaya at a place that is fanned by the leaves of the Aswattha tree enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas.
'on account of the inequality of creation depending on the deeds of the intelligent beings, gods, and so on, about to be created. Sruti and Smriti alike declare that the connexion of the individual souls with bodies of different kinds divine, human, animal, and so on depends on the karman of those souls; compare 'He who performs good works becomes good, he who performs bad works becomes bad. Up.
From the heart arose mind, for the mind arose Chandramas, is the declaration of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah pranah, tejomayi vak is the Sruti that bears upon this. Food or fire, poured into the mouth develops into speech or word. Vachaspati implies the Veda or word.
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