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VIVEKACUDAMAŅI
beginning can be postulated for it, then it plainly follows that the samsārin, the person also to whom the samsāra pertains, has no determinate beginning. Therefore, the distinctness of the ātman from the body is thus established. As pointed out earlier, he alone is an āstika who holds that there is an ātman distinct from the body. Being an āstika is a precondition for engaging in śāstraic discussion. As the term āstika can be applied to a human being only, it is said that birth as such a human being is rare and difficult to obtain.
The next thing stated by Sri Bhagavatpāda as more difficult to obtain than a human body is to be born as a male human being; for, women are not qualified to study the Vedas. The idea is that they can never know and realise the ātman which can be done only by a concentrated study of the Upanişads.
Next in the list of things rare to obtain is vipratā, being a Brāhmaņa. It is true that all the three twice-born castes are qualified to study the Vedas. But a kşatriya has to be engaged for a greater part of his time in ruling over his kingdom and a vaiśya in agriculture, trade, etc. These functions involve activities which are directed outward and will have the effect of diverting the mind. Hence, to the men of these castes undisturbed inquiry into the nature of the ātman will be impossible. Moreover, a smrti text says: sam. nyāsa leading to the realisation of the ultimate vaisnavam padam2 is the dharma only of Brāhmanas who are born out of the face of the Supreme Puruşa; that that dharma is not prescribed for the ksatriyas and vaiśyas who came out respectively from the arms and thighs of the Puruşa. If these should qualify for saṁnyāsa, they must ascend through further lives to Brāhmaṇahood. Therefore, they cannot take to samnyāsa as they are. As they are disqualified for sarnyāsa which alone invests one with the right for Vedāntic enquiry, in their present life itself, they cannot know and realise Brahman. Hence it is that Śrī Bhagavātpada does not say dvijatva (being twiceborn) as being difficult to attain, but refers to vipratā (being a Brāhmana). There is a special appropriateness in speaking of vipratā as the qualification for Brahmavicāra. A Vasiştha-smrti says: brāhmanasya tu deho'yam nopabhogāya kalpatei iha kleśāya mahate pretyānantasukhāya ca in "This body of a Brāhmaṇa is not intended
1 The reason for such disqualification may also be that Veda-adhyayana and Vedāntavicära are wholetime occupations for which women are unfit by reason of their involvement in domestic duties as such pursuit will be interrupted by their child-bearing and child-rearing activities. Gärgī, Maitreyi and other Brahmavadinis are obviously exceptions due to their age.
2 Vaisnavam padam is the ultimate stage of the Absolute or Brahman. Vide 'tadvisnoh paramam padam'.