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Updated: June 20, 2025
Who is possessed of the principle of change? Who is not possessed of the same? What is he that devours the Sun and what is the Sun? What is Vidya and what is Avidya? What is Immobile and what Mobile? What is without beginning, what is Indestructible, and what is Destructible? These were the excellent questions put to me by that foremost of Gandharvas.
One day he said to his wife: "Let us leave this stupid place, and go to some big city where we can pick up a living of some kind. I will pretend to be a wise man, able to find out secrets; and you can say that you know all about children, having had so many of your own." Vidya gladly agreed to this, and the whole party set out, carrying the few possessions they had with them.
Great were the preparations beforehand, in which Vidya took her full share, helping in the kitchen to make all manner of delicious dishes, and living in great luxury herself. For there was no stint in the wealthy home; even the humblest servants were well cared for. Vidya was happier than she had ever been before, now that she had plenty to do and plenty of good food.
Would it have been better for Hari-Sarman and Vidya if their neighbours had not helped them? Do you think Hari-Sarman was the only person to blame for his poverty? Soon after the arrival of the husband and wife at the merchant's house, a very important event took place, namely, the marriage of the eldest daughter.
The Vedas with the Upanishads, Vidya and Savitri, as also, the Past, the Present, and the Future, all came there and were held by the illustrious Siva. The puissant Lord of all then poured libations himself into his own self. Indeed, the wielder of Pinaka caused that Sacrifice of multifarious form to look exceedingly beautiful. He is Heaven, Firmament, Earth, and the Welkin.
Here the doubt arises whether this vidya, as being one with the previously introduced vidya, states qualities to be included in the meditation enjoined in that vidya, or qualities to be included in the meditations on the highest Self as enjoined in all the Vedanta-texts. The former is the case, the Purvapakshin holds, on account of the leading subject-matter. Up.
This shows that there are connected with the vidya, Brahmanas, and from among non-Brahmanas, a Kshattriya only, but not a Sudra. It therefore appears appropriate to infer that the person, other than the Brahmana Raikva, who is likewise connected with this vidya, viz. Janasruti, is likewise a Kshattriya, not a Sudra. But how do we know that Abhipratarin is a Kaitraratha and a Kshattriya?
And this is possible only if, owing to unity of vidya, the qualities mentioned in the first text are included also in the meditation enjoined in the second text. Having thus established the unity of meditations, the Sutras proceed to state the practical effect of such unity.
But a new objection is raised As there is, in the Sad-vidya also, a difference between the several questions and answers, how is that vidya known to be one? To this question the next Sutra replies. For the highest divinity, called there that which is which was introduced in the clause 'that divinity thought, &c. is intimated by all the following sections of that chapter.
The first section of the vidya tells us that Janasruti bestowed much wealth and food; later on he is represented as sending his door-keeper on an errand; and in the end, as bestowing on Raikva many villages which shows him to be a territorial lord. All these circumstances suggest Janasruti's being a Kshattriya, and hence not a member of the lowest caste.
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