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I ADHYAYA, 3 PÂDA, 32.
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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 Vrittikâra expresses the same opinion, 'For there is possibility with regard to the Madhu-vidyâ, 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 Sûdras 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 Sûdras also. The Sûdra 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 âsrama, and these consist, in the Sûdra's case, in obedience to the higher castes. And when we read 'therefore the Sûdra is not qualified for sacrifices,' the purport of this passage is only to make a confirmatory reference to something already settled by reason, viz. that the Sûdra is not qualified for the performance of sacrifices which cannot be accomplished by one not acquainted with the sacred fires (and not to deny the Sûdra's competence for devout meditation).-But how can meditation on Brahman be undertaken by a man who has not studied the Vedas, inclusive of the Vedanta, and hence knows nothing about the nature of Brahman and the proper modes of meditation ?-Those also, we reply, who do not study Veda and Vedanta may acquire the requisite knowledge by
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