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Updated: May 29, 2025
At any rate they anathematized his teaching with a violence unusual in Indian theology. In spite of such lively controversy he found time to write thirty-seven works, including commentaries on the Upanishads, Bhagavad-gîtâ and Vedânta Sûtras.
But taking the existing Sûtras of the two philosophies, together with their commentaries, it may be said that the Yoga implies most of the Sâṅkhya theory and the Sâṅkhya most of the Yoga practice, for though it does not go into details it prescribes meditation which is to be perfected by regulating the breathing and by adopting certain postures.
Itinerant venders, with their bamboo poles and baskets or buckets or boxes, pass the empty houses, and utter their accustomed cries; religious processions go by, chanting fragments of sutras; the blind shampooer blows his melancholy whistle; the private watchman makes his heavy staff boom upon the gutter-flags; the boy who sells confectionery still taps his drum, and sings a love-song with a plaintive sweet voice, like a girl's:
All this proves that the two Sutras can be interpreted only in the way maintained by us. Here terminates the adhikarana of 'being within. A doubt here arises whether the two texts constitute one meditation or not. The two meditations are separate, the Purvapakshin maintains; for they have different characters.
Not only is the combination of devotion and metaphysics found in this work similar to the tone of many Mahayanist sutras but the manifestation of Krishna in his divine form is like the transformation scenes of the Lotus. The chief moral principle of the Bhagavad-gîtâ is substantially the same as that prescribed for Bodhisattvas.
Besides the nine Dharmas, numerous other sûtras exist in Sanskrit, Chinese, Tibetan and the languages of Central Asia. Few have been edited or translated and even when something is known of their character detailed information as to their contents is usually wanting. Among the better known are the following.
Though the Yoga Sûtras are theistic, theism is accessory rather than essential to their teaching. They are not a theological treatise but the manual of an ancient discipline which recognizes devotional feelings as one means to its end. The method would remain almost intact if the part relating to the deity were omitted, as in the Sânkhya.
Not that which is inferred, on account of the impossibility of construction, and on account of activity. The Sutras have so far set forth the doctrine that the highest Brahman is the cause of the origination and so on of the world, and have refuted the objections raised by others. They now, in order to safeguard their own position, proceed to demolish the positions held by those very adversaries.
After remaining in Korea for eleven hundred and twelve years, it was brought to Japan. Mighty is the stream of pilgrims which continually sets toward the holy place. A common proverb declares that even a cow can find her way thither. In A.D. 572 and again in 584, new images, sutras and teachers came over from another part of Korea.
Of this ancient literature a considerable part is taken up by the mysteries apparently involved in life, conduct, and death. Most notably is this the case with the ancient Indian literature called the Vedas, and such sequels as the Upanishads, Sutras, and much later the Bhagavad Gîtâ.
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