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Updated: June 20, 2025
O snake, under thy very nose I shall revive it. And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all.
Now what can I take that is sure to be missed? I know, I know!" And springing out of bed, he hastily dressed himself and crept out of the house. What would you have done if you had been Hari-Sarman? Do you think Vidya ever had any real love for her husband? This was what Hari-Sarman decided to do.
What the text says as to a restriction connected with the 'vow of the head, does not intimate a difference of vidyas. For that vow does not form part of the vidya.
Here terminates the adhikarana of 'reward. The Sutras have stated whatever has to be stated to the end of rousing the desire of meditation-concluding with the fact that Brahman bestows rewards. The first subordinate question arising here is whether one and the same meditation as e.g. the vidya of Vaisvanara which is met with in the text of several sakhas, constitutes one vidya or several.
The restriction refers only to a peculiarity of the study of the Veda on the part of the Atharvanikas, being meant to establish that they should possess that special qualification which the rite produces; but it does not affect the vidya itself.
Instead of being made angry by this, however, the master surprised her by saying: "Your husband is right. I have treated him badly. Go and tell him I apologise, and will reward him well, if only he will come and help me." Back again went Vidya and this time she was more successful. But though Hari-Sarman said he would go back with her, he was very sulky and would not answer any of her questions.
With reference to the plea urged by the Purvapakshin that, owing to inferential marks pointing to the individual soul, and the circumstance of mention being made of the chief vital air, we must decide that the section treats of the enjoying individual soul and not of the highest Self, the Sutra remarks that this argumentation has already been disposed of, viz. in connexion with the Pratardana vidya.
"But the first thing to do is to get the mare back," he said; and he ordered messengers to be sent in every direction, promising a big reward to anyone who brought news of the mare. Vidya of course heard all there was to hear, and at once suspected that Hari-Sarman had had something to do with the matter.
Many a time has he surprised me by what he has been able to do." Do you think Vidya had any wish to help Hari-Sarman for his own sake? Is there anything you think she should have done before seeing the master? On hearing what Vidya said, the merchant at once told her to go and fetch her husband. But to her surprise Hari-Sarman refused to go back with her.
When our mind is cleansed from the dross of matter, then alone can we behold the vast, radiant, subtle, ever-pure and spotless Self, the true basis of our existence. By Vidya one end is attained; by Avidya, another. Thus we have heard from the wise men who taught this. He who knows at the same time both Vidya and Avidya, crosses over death by Avidya and attains immortality through Vidya.
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