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VEDANTA-SUTRAS.
immortal time' (Bri. Up. IV, 4, 16). This text declares that the meditation of the gods has for its object the Light, i. e. the highest Brahman. Now this express declaration as to the gods being meditating devotees with regard to meditations on Brahman which are common to men and gods, implies a denial of the gods being qualified for meditations on other objects. The conclusion therefore is that the Vasus, and so on, are not qualified for meditations on the Vasus and other classes of deities.
32. But Bâdarâyana (maintains) the existence (of qualification); for there is (possibility of such).
The Reverend Bådarâyana thinks that the Adityas, 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 Aditya-hood, in so far, namely, as they meditate on Brahman as abiding within themselves. They may be Vasus and Adityas 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 Madhuvidyâ 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 vidyâ 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 Madhuvidyâ 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
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