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Updated: June 8, 2025
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.
Even these should be known to be the indication of the Yogin while he is in Samadhi. While in Samadhi, the Yogin beholds Brahma which is Supreme and Immutable, and which is situated like a blazing Effulgence in the midst of thick Darkness. It is by this means that he attains, after many years, to Emancipation after casting off this inanimate body. Even this is what the eternal Sruti declares.
Here terminates the adhikarana of 'denotation of the world. The names with which the king addresses the sleeper are Great one, clad in white raiment, Soma, king. The Sru. Pra. comments as follows: Great one; because according to Sruti Prana is the oldest and best. Clad in white raiment; because Sruti says that water is the raiment of Prana; and elsewhere, that what is white belongs to water.
Many Brahmanas there were of this kind in days of old, devoted to the performance of sacrifices, of profound knowledge of the Vedas, possessed of purity and good conduct, and endued with fame. They always worshipped Brahma in the sacrifices, and were free from desire. Possessed of learning they transcended all the bonds of life. Even this is the eternal Sruti heard by us.
More than human authority was necessary for this, and so the Brâhmanas, as well as the hymns, were declared to be apaurusheya, that is, not human, though by no means divine, in the sense of having been imparted by one of the Devas. We see, therefore, that the idea of the Sruti, while approaching to our idea of revelation as apaurusheya, that is, not human, does not quite coincide with it.
If one repenteth of a wrong done by him, that repentance washeth off his sin. The resolution of never doing it again saveth him from future sin, even as, O thou best of Brahmanas, he may save himself from sin by any of those expiations obtained in the scriptures. Even this, O regenerate one, is the sruti that may be seen in respect of virtue.
The Sruti declares that one's offspring is called putra because one is rescued by him. One's own self, again, takes birth as one's son. ""The father said, 'In form thou art like me. In conduct and in self-restraint also thou art my like. Thou hast been examined on various occasions by me.
'Those who understand the Veda hold that all cognition has for its object what is real; for Sruti and Smriti alike teach that everything participates in the nature of everything else.
Even this is the ordinance that was laid down. The Sruti declares that women are endued with senses the most powerful, that they have no scriptures to follow, and that they are living lies.
For from this it would follow that, as Brihaspati is, in Sruti and Smriti, mentioned as a pattern of consummate wisdom, Scripture should be interpreted in agreement with the openly materialistic and atheistic Smriti composed by that authority. To this objection the next Sutra replies. The 'and' in the Sutra has the force of 'but, being meant to dispel the doubt raised.
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