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Updated: May 23, 2025
The purport of the whole vidya is that he who meditates on Brahman in this its twofold form will in a future age of the world enjoy Vasu-hood, and will finally attain Brahman in its causal aspect, i.e. the very highest Brahman.
For it is in their case also possible that their attainment of Brahman should be viewed as preceded by their attainment of Vasu-hood or Aditya-hood, in so far, namely, as they meditate on Brahman as abiding within themselves. They may be Vasus and Adityas in the present age of the world, but at the same time be desirous of holding the same position in future ages also.
From the fact that the text, 'And indeed to him who thus knows the Brahma-upanishad, the sun does not rise and does not set; for him there is day once and for all, calls the whole Madhuvidya a 'Brahma' upanishad, and that the reward declared is the attainment of Vasu-hood, and so on, leading up to the attainment of Brahman, we clearly are entitled to infer that the meditations which the text enjoins, viz. on the different parts of the sun viewed as objects of enjoyment for the Vasus, and so on, really are meant as meditations on Brahman as abiding in those different forms.
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