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Updated: June 29, 2025
It is thus clear that the Âgamas are not much studied by modern Śivaites but it is unhesitatingly stated that they are a revelation direct from Śiva and equal to the Veda and this affirmation is important, even though the texts so praised are little known, for it testifies to the general feeling that there are other revelations than the Veda. But the Vedas, and the Vedânta Sûtras are not ignored.
Nothing more ghostly than this sheeted train of an Izumo funeral procession, illuminated only by the glow of paper lanterns, can be imagined. It is a weirdness that, once seen, will often return in dreams. At the temple the kwan is laid upon the pavement before the entrance; and another service is performed, with plaintive music and recitation of sutras.
The third book of the Sutras has fairly completed the history of the birth and growth of the spiritual man, and the enumeration of his powers; at least so far as concerns that first epoch in his immortal life, which immediately succeeds, and supersedes, the life of the natural man.
The later UPANISHADS uphold the YOGA SUTRAS, among the six systems, as containing the most efficacious methods for achieving direct perception of truth. Through the practical techniques of yoga, man leaves behind forever the barren realms of speculation and cognizes in experience the veritable Essence. The YOGA system as outlined by Patanjali is known as the Eightfold Path.
Why, therefore, should not the same hold good in the case of the Bhagavata doctrine? Not so, we reply. In the Mahabharata also Badarayana applies to the Sankhya and other doctrines the same style of reasoning as in the Sutras. The question, asked in the passage quoted, means 'Do the Sankhya, the Yoga, the Pasupata, and the Pankaratra set forth one and the same reality, or different ones?
Here terminates the adhikarana of 'the pariplava. For this very reason there is no need of the lighting of the fire and so on. The Sutras return, from their digression into the discussion of two special points, to the question as to those whose condition of life involves chastity. Here terminates the adhikarana of 'the kindling of the fire. Up. Of this view the Sutra disposes.
That even in the state of non-separation-described in texts such as, 'Being only this was in the beginning' the souls joined to non-sentient matter persist in a subtle condition and thus constitute Brahman's body must necessarily be admitted; for that the souls at that time also persist in a subtle form is shown under Sutras II, I, 34; 35.
Both of them began to grow and both acquired great knowledge in the usual branches of study. The Brahmana became well versed in the Vedas as also in the Atharvans. In the matter, again of all sacrifices ordained in the Sutras, of that Vedanga which deals with religious rites and observances, astrology and astronomy the reborn Rishi attained great excellence.
The twenty-fourth chapter which contains the praises of Avalokita is often printed separately. The Amitâbha sûtras take the place of the New Testament for the Jōdō and Shin sects and copies of them may also be found in almost every monastery throughout China and Annam. The Suvarṇa-prabhâsa is said to be specially popular among the Mongols.
If the student finds the Raja Yoga sutras difficult of comprehension or of practice let him meditate upon the following mantrams: I know myself to be above the false concepts which assail the personal self that I appear to be. I am united with the All-seeing All-knowing Consciousness. I abide in the consciousness of the Indestructibility and Omniscience of Being.
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