|
Page1
32. But Badarayana (maintains) the existence (of qualification); for there is (possibility of such).
The Reverend Badarayana thinks that the Âdityas, Vasus, and so on, are also qualified for meditations on divinities. For it is in their case also possible that their attainment of Brahman should be viewed as preceded by their attainment of Vasu-hood or Âditya-hood, in so far, namely, as they meditate on Brahman as abiding within themselves. They may be Vasus and Âdityas in the present age of the world, but at the same time be desirous of holding the same position in future ages also. In the Madhuvidya we have to distinguish two sections, concerned respectively with Brahman in its causal and its effected state. The former section, extending from the beginning up to 'when from thence he has risen upwards,' enjoins meditation on Brahman in its condition as effect, i.e. as appearing in the form of creatures such as the Vasus, and so on; while the latter section enjoins meditation on the causal Brahman viewed as abiding within the sun as its inner Self. The purport of the whole vidya is that he who meditates on Brahman in this its twofold form will in a future age of the world enjoy Vasu-hood, and will finally attain Brahman in its causal aspect, i.e. the very highest Brahman. From the fact that the text, 'And indeed to him who thus knows the Brahma-upanishad. the sun does not rise and does not set; for him there is day once and for all,' calls the whole Madhuvidya a 'Brahma'--upanishad, and that the reward declared is the attainment of Vasu-hood, and so on, leading up to the attainment of Brahman, we clearly are entitled to infer that the meditations which the text enjoins, viz. on the different parts of the sun viewed as objects of enjoyment for the Vasus, and so on, really are meant as meditations on Brahman as abiding in those different forms. Meditation on the Vasus and similar beings is thus seen to be possible for the Vasus themselves. And as Brahman really constitutes the only object of meditation, we also see the appropriateness of the text discussed above, 'On him the gods meditate as the light of lights.' The Vrittikara expresses the same opinion, 'For there is possibility with regard to the Madhu-vidya, and so on, Brahman only being the object of meditation everywhere.'--Here terminates the adhikarana of 'honey.'
The Sutras now enter on a discussion of the question whether the Sudras also are qualified for the knowledge of Brahman.
The Purvapakshin maintains that they are so qualified; for qualification, he says, depends on want and capacity, and both these are possible in the case of Sudras also. The Sudra is not indeed qualified for any works depending on a knowledge of the sacred fires, for from such knowledge he is debarred; but he possesses qualification for meditation on Brahman, which after all is nothing but a certain mental energy. The only works prerequisite for meditation are those works which are incumbent on a man as a member of a caste or asrama, and these consist, in the Sudra's case, in obedience to the higher castes.
|
