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224
VEDANTA-SÛTRAS.
claim of twice-born men is capable of refutation, the Sûdras also possess such a claim.
The purvapakshin maintains that the Sûdras also have such a claim, because they may be in the position of desiring that knowledge, and because they are capable of it; and because there is no scriptural prohibition (excluding them from knowledge) analogous to the text, 'Therefore1 the Sûdra is unfit for sacrificing' (Taitt. Samh. VII, 1, 1, 6). The reason, moreover, which disqualifies the Sûdras for sacrificial works, viz. their being without the sacred fires, does not invalidate their qualification for knowledge, as knowledge can be apprehended by those also who are without the fires. There is besides, an inferential mark supporting the claim of the Sûdras; for in the so-called samvarga-knowledge he (Raikva) refers to Gânasruti Pautrâyana, who wishes to learn from him, by the name of Sûdra Fie, necklace and carriage be thine, O Sûdra, together with the cows' (Kh. Up. IV, 2, 3). Smriti moreover speaks of Vidûra and others who were born from Sûdra mothers as possessing eminent knowledge.-Hence the Sûdra has a claim to the knowledge of Brahman.
To this we reply that the Sûdras have no such claim, on account of their not studying the Veda. A person who has studied the Veda and understood its sense is indeed qualified for Vedic matters; but a Sûdra does not study the Veda, for such study demands as its antecedent the upanayana-ceremony, and that ceremony belongs to the three (higher) castes only. The mere circumstance of being in a condition of desire does not furnish a reason for qualification, if capability is absent. Mere temporal capability again does not constitute a reason for qualification, spiritual capability being required in spiritual matters. And spiritual capability is (in the case of the Sûdras) excluded by their being excluded from the study of the Veda.-The Vedic statement, moreover, that the Sûdra is unfit for sacrifices intimates, because
1 The commentaries explain 'therefore' by 'on account of his being devoid of the three sacred fires.' This explanation does not, however, agree with the context of the Taitt. Samh.
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