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Repetition, on account of the text teaching (what has to be done more than once).
The third adhyâya was concerned with the consideration of meditation, together with its means. The Sûtras now enter o…
And on account of an inferential mark.
Inferential mark here means Smriti. Smriti also declares that that knowledge which effects Release is of the nature o…
But as the Self; this (the ancient Devotees) acknowledge (since the texts) make (them) apprehend (in that way).
The following point is now taken into consideration. Is Brahman to be meditated upon as something different from the …
Not in the symbol; for (the symbol) is not that one (i.e. the Self of the Devotee).
'Let a man meditate on mind as Brahman' (Ch. Up. III, 18, 1); 'He who meditates on name as Brahman' (Ch. Up. VII, 15)…
The view of Brahman, on account of superiority.
The view of Brahman may appropriately be superimposed on mind and the like; but not the view of mind, and so on, on B…
And the ideas of Âditya and the rest on the member; on account of this being rational.
'He who shines up there let a man meditate on him as the Udgîtha' (Ch. Up. I, 3, 1).—With regard to this and similar …
Sitting; on account of possibility.
It has been shown that that special form of cognitional activity which the Vedânta-texts set forth as the means of ac…
And on account of meditation.
Since, as intimated by the text,'the Self is to be meditated upon,' the mental activity in question is of the nature …
And with reference to immobility.
And it is with reference to their immobility that the earth and other inanimate things—the air, the sky, the waters, …
And Smriti texts say the same.
Smriti texts also declare that he only who sits can meditate, 'Having placed his steady seat upon a pure spot, there …
Where concentration of mind (is possible), there; on account of there being no difference.
As the texts do not say anything as to special places and times, the only requisite of such places and times is that …
Up to death; for there also it is seen.
The question now arises whether the meditation described which is the means of final Release is to be accomplished wi…
On the attainment of this, there result the non-clinging and the destruction of later and earlier sins; this being declared.
Having, so far, elucidated the nature of meditation, the Sûtras now begin to consider the result of meditation. Scrip…
Of the other also there is thus non-clinging; but at death.
It has been said that, owing to knowledge, earlier and subsequent sins do not cling and are destroyed. The same holds…
But only those former works the effects of which have not yet begun; on account of that being the term.
A new doubt arises here, viz. whether all previous good and evil works are destroyed by the origination of knowledge,…
But the Agnihotra and the rest, (because they tend) to that effect only; this being seen.
It might here be said that special works incumbent on the several âsramas, as e. g. the Agnihotra, need not be undert…
According to some (a class of good works) other than these, of both kinds.
The text quoted above from one sâkhâ ('His friends enter upon his good deeds') refers to good works other than the Ag…
For (there is the text) 'whatever he does with knowledge.'
The declaration made in the text 'whatever he does with knowledge that is more vigorous,' viz. that the knowledge of …
But having destroyed by fruition the other two sets he becomes one with Brahman.
There now arises the doubt whether the good and evil works other than those the non-clinging and destruction of which…