Grihya Sutras

SR No.: 007685
Original Sutra Author: N/A
Author: Hermann Oldenberg
Publisher: Oxford
Publication Year: 1886
Total Pages: 2642
Language: English
Classification: Book_English
File Size: 49 MB

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INTRODUCTION.
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as the siddhanta. The question is whether the guardians of the path lead to Brahman only those who worship the effected Brahman, i.e. Hiranyagarbha, or those who worship the highest Brahman, or those who worship the individual soul as free from Prakriti, and having Brahman for its Self (ye pratyagâtmânam prakritiviyuktam brahmâtmakam upåsate).-The first view is maintained by Badari in Satra 7,
The guardians lead to Brahman those who worship the effected Brahman, because going is possible towards the latter only ;' for no movement can take place towards the highest and as such omnipresent Brahman.—The explanation of Sûtra 9 is similar to that of Sankara ; but more clearly replies to the objection (that, if Hiranyagarbha were meant in the passage, purushosmânavah sa etân brahma gamayati,' the text would read 'sa etân brahmanam gamayati') that Hiranyagarbha is called Brahman on account of his neamess to Brahman, i.e. on account of his prathamagatva.The explanation of 10, 11 is essentially the same as in Sankara ; so also of 12-14.-The siddhanta view is established in Satra 13, 'It is the opinion of Bådarayana that it, i.e. the gana of the guardians, leads to Brahman those who do not take their stand on what is pratîka, i.e. those who worship the highest Brahman, and those who meditate on the individual Self as dissociated from prakriti, and having Brahman for its Self, but not those who worship Brahman under pratikas. For both views—that of Gaimini as well as that of Bådari-are faulty.' The kârya view contradicts such passages as asmâk kharîrât samutthaya param gyotir upasampadya,' &c.; the para view, such passages as that in the pañkagni-vidya, which declares that ya ittham vidu, i.e. those who know the pañkâgni-vidyâ, are also led up to Brahman.
PÂDA IV.
Adhik. I (1-3) returns, according to Sankara, to the owner of the parâ vidya, and teaches that, when on his death his soul obtains final release, it does not acquire any new characteristics, but merely manifests itself in its true nature.—The explanation given by Râmânuga is essentially
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