In India ceremonies for private landowners are prescribed in the Gṛihya Sûtras but I do not know if their performance by kings is anywhere definitely ordered.
Chinese: ] Sûtras in more than one translation but not falling into any of the above five classes.
Footnote 774: Thus seventy sûtras of the Pali Anguttara are found in the Chinese Madhyama and some of them are repeated in the Chinese Ekottara.
The second and third classes are collections of sûtras which no longer exist as collections in Sanskrit, though the Sanskrit text of some individual sûtras is extant.
This is followed by several translations of shorter versions including two of the little sûtras called the Heart of the Prajnâpâramitâ, which fills only one leaf.
An interesting point in the mDo is that it contains several sûtras translated from the Pali[984], viz.
A few copies of Sanskrit sûtras printed in China in the Lanja variety of the Devanâgari alphabet have been brought to Europe[789].
That of Narthang is said to contain a series of sûtras translated from the Pali and wanting in the Red Edition, but not to contain two translations from Chinese which are found in the Red Edition.
Similar spoken expositions of other sûtras are also preserved.
All four were translated about the beginning of the fifth century whereas the translations of detached sûtras are for the most part earlier.
As for how plants or stones can practise virtue, the sûtras indeed have nothing to say.
When they brought the Sûtras forth, three lofty seats had been prepared and grandly ornamented.
The regular business of the monks is to perform acts of meritorious virtue, and to recite their Sûtras and sit wrapped in meditation.
For gif the hund mycht lest on lif, He wist full weill that thai wald drif The Kyngis tras till thai hym ta; Than wist he weill thai wald him sla.
Having, so far, elucidated the nature of meditation, the Sûtras now begin to consider the result of meditation.
And by the arguments set forth in the previous Sûtras of the present Pâda, we have removed all suspicion as to the topic started being dropped in the body of the Upanishad.
The Sûtras so far have stated that this entire world, from Ether downwards, originates from the highest Brahman.
As long as this decision remains unsettled, the conclusions arrived at under the two Sûtras referred to, viz.
So far the Sûtras have declared that the Brahman which forms the object of enquiry is different from the non-intelligent Pradhâna, which is merely an object of fruition for intelligent beings.
The Sûtras now declare that, for the same reasons, the doctrine of Pasupati also has to be disregarded.
The last two Sûtras have declared that the mentioned qualities belong to the highest Self, while they do not belong to the individual soul.
The Sûtras now set forth a further objection which applies to both schools.
Under II, 1, 7 and other Sûtras the non-difference of the effect, i.
The third period in the history of their ancient literature is marked by their Sûtras or Aphorisms, curt and dry formularies, showing the Brahmans in secure possession of all their claims.
He does not attribute much weight to the distinction made by the Brahmans themselves between revealed and profane literature, and would place the Sûtras almost contemporaneous with the Brâhmanas.
Some scholars imagine that there was a more simple and primitive philosophy which was taught by Kapila, and that the Sûtras which are now ascribed to him, are of later date.
For som of hem han hir bodies straught and crepen in the dust, and drawen after hem a trasor a foruh y-continued; that is to seyn, as nadres or snakes.
And other beestes gladen hem-self to diggen hir tras or hir steppes in the erthe with hir goings or with hir feet, and to goon either by the grene feldes, or elles to walken under the wodes.
At the time of the Buddhist controversy the Sûtras were admitted to be of human origin and were consequently recent works.
Returning to the Brâhmana period, we notice that between the Sûtras and Bârahmanas come the Aranyakas, which are books written for the recluse.
The numerous Sûtras now extant contain the distilled essence of all the knowledge which the Brâhmans have collected during centuries of meditation.
Sacrificing his baggage, his guns, and his military chest, guided by a Spanish pedlar, he made a most astounding march through the rugged region of Trasos Montes.
Shortly after the Buddha's time the Brahmins had their s[=u]tras in Sanskrit, already a dead language.
Such s[=u]tras were therefore the recognized form of preserving and communicating opinion.
The style shows some resemblance to Sanskrit sûtras for it is so technical both in vocabulary and arrangement that it can hardly be understood without a commentary[610].
The practices and theories which are systematized in the Yoga Sûtras are known to the Upanishads, particularly those of the Atharva Veda.
Our present Yoga Sûtras are certainly much later than this date.
Savages often supplement fasting by the use of drugs and the Yoga Sûtras (IV.
The Sûtras describe themselves as an exposition of Yoga, which has here the meaning not of union with God, but rather of effort.
Though the Yoga Sûtras are theistic, theism is accessory rather than essential to their teaching.
This subject is discussed in the third book of the Yoga Sûtras where it is said that such powers are obstructions in the contemplative and spiritual life, though they may lead to success in waking or worldly life.
They are not peculiar to the Yoga, but still it is in the Yoga Sûtras that they find their most authoritative and methodical exposition.
Sûtras be correct, we may safely claim for our short Sûtra a date within the second century of our era.
Here, then, we have clear evidence that in the year 1727 palm leaves containing the text of Sanskrit Sûtras were still preserved in the temple of Hôriuji.
He ordered the people to pay a certain sum of money, according to the number of the members of each family, for the purpose of preparing Sûtras (the Buddhist canon) and images.
Khin-king caused I-tsun to teach the Buddhist Sûtras orally, but that the people gave no credence to them.
The à priori style of reasoning as to the teaching of the Sûtras is therefore without much force.
In any case it would not be feasible to combine a translation of /S/a.nkara's commentary with an independent version of the Sûtras which it explains.
Brahman, and the vidvân who knows only the lower Brahman, and have to refer certain Sûtras to the former and others to the latter.
According to Râmânuja the two Sûtras do not start a new topic, but merely furnish some further arguments strengthening the conclusion arrived at in the preceding Sûtras.
Not to know the Sûtras and the Sâstras, this is to be devoid of wisdom; not saying properly that which is proper, is like doing that which is not fit to see.
The sensualist cannot comprehend the Sûtras or the Sâstras, how much less the way of overcoming all desire!
The Yoga system is attributed to Patañjali and the original sûtras are called the Pâtañjala Yoga sûtras.
The really philosophical portion of the work is thus limited to the first four sûtras and the first and second chapters of the second book.
These sûtras were intended probably for people who had attended the elaborate oral discussions and thus could easily follow the meaning of the suggestive phrases contained in the aphorisms.
But there are other reasons which lead me to think that at least some of the present sûtras were written some time in the second century A.
Analytic study of the sûtras brings the conviction that the sûtras do not show any original attempt, but a masterly and systematic compilation which was also supplemented by fitting contributions.
It is indeed difficult to guess from the sûtras the extent of their significance, or how far the discussions which they gave rise to in later days were originally intended by them.
The above list will hopefully give you a few useful examples demonstrating the appropriate usage of "tras" in a variety of sentences. We hope that you will now be able to make sentences using this word.
