bhāvaṃ tu bādarāyaṇo’sti hi ..1.3.33..

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SUTRA I. 3. 33.

भावं तु बादरायणोऽस्ति हि॥१.३.३३॥

bhāvaṃ tu bādarāyaṇo’sti hi ..1.3.33..

… Bhavam, the existence (of the qualification to undertake the meditations like Madhu Vidya, etc.,) Tu, … but. … Badarayanah., the sage called Badarayana. … Asti, is, (there is the possibility of such meditation), … Hi, because.

33. But Badarayana maintains the existence of qualifications for such meditation, because there is possibility of it. — 97.

COMMENTARY

The word ‘Tu’ is used in order to remove the doubt raised by the Purvapakshin. In the meditations like Madhu Vidya, etc., the Devas have a right, according to the opinion of Lord Badarayana. Because though these Devas have attained the position of Vasu, Aditya, etc., yet it is possible that they may have a desire of attaining the same position of Vasu-hood or Aditya-hood, etc., in the next Kalpa also, and so they may meditate on Brahman in the form of, and residing in, Vasu, Aditya, etc. For meditation on Brahman is taught here to be of two kinds: firstly, Brahman is meditated upon as effect and secondly, he is meditated upon as cause.

Note: When meditation is on a form like that of Vasus, etc., it is meditation on Brahman as effect, namely meditation on Brahman as he appears in the form of creatures. But in the same Madhu Vidya there is the latter section which enjoins meditation on Brahman as cause.

The sense is this, the Devas who are Vasus, Adityas, etc., in this Kalpa, meditate on Brahman as Vasu, Aditya, ‘etc., with the object of becoming Vasu, Aditya, etc., in the next Kalpa. «When they have attained Vasu-hood or Aditya-hood by such meditation in the next Kalpa, then they meditate on Brahman as the Inner Ruler of Vasus, Adityas, etc., and worshipping Brahman as cause, they shall attain release in the next Kalpa.

Moreover, the words Vasu, Aditya, etc., are not confined to these Devas, but they denote Brahman also. In this view, the section on Madhu Vidya does not teach meditation on Devas called Vasus and Adityas, etc., but on Brahman, who is called also Vasu, Aditya, etc. Near the end of that section we find this declaration, «he who knows this Brahma Upanishad, etc». This shows that this is an Upanishad teaching Brahma Vidya, and not meditation on any inferior being like the Devas called Vasu, Adityas, etc.

Note: The worship of insentient objects cannot give Purushartha (the highest end of man). Therefore, this Khanda does not teach the worship of inanimate objects like the sun, etc.

In fact, in the concluding passage (Khanda XI) the Shruti expressly says that the teaching herein given is Brahma Vidya and not any lower Vidya, for it says, «Let the father tell this Brahma Vidya» to his eldest son». It further says «He who knows this Brahma Upanishad thus», etc. How can the worship of inanimate objects give Mukti or Brahma-pada? That the whole of these Khandas relate to Brahma Vidya», is further shown by the statement made in Khanda XI, where the Shruti says, «In what place He neither rises nor sets» and «for Him there is perpetual day». These are applicable primarily to Mukta Jivas only. (Thus this portion of the Upanishad deals with Brahma Vidya» only and not with Apara Vidya as understood by others). Moreover, to whom can primarily belong the possession of Yashas — wisdom, Tejas — bliss, Indriyam — lordliness, Viryam — strength, Anadyam — magnanimity and Rasatvam — power, but to the Supreme Lord? For says a Shruti «His name is the great Yashas».

Nor is this objection valid that the Adityas and Vasus, etc., have; already attained the position indicated by their names, and so they have no objects of desire in this direction left; and therefore, this meditation is useless for them. For we find in the world, that the people, though having; sons in this life, have still a desire to get sons in the next life; (and consequently perform sacrifices for the attainment of sons in the next life). Moreover, the various meditations taught in this Madhu Vidya, are really meditations on various aspects of Brahman, and consequently when the Devas meditate on those aspects of Brahman (in the form of Vasus, Adityas, etc.,) they are really meditating on Supreme Brahman; and consequently the statement that the Devas meditate on the Light of lights only is also not contradicted.

The following text shows that the Devas also perform sacrifices, etc.

Prajapati desired, ‘let me create beings’. He saw a pair called the Agnihotra (the fire-sacrificer). He therefore sacrificed when the sun arose.

The Devas performed the sacrificial session.

These texts of the Shruti show that the Devas are qualified to perform sacrifices also, why should not then they be qualified to perform meditations like Madhu Vidya also? The Devas stand in no need of those sacrifices to attain any personal end of their own, but they do so in order to carry out the command of the Lord, and to maintain the world-process.

Note: When the Devas perform sacrifices even in order to carry out the Divine Will in creation, no doubt can really arise whether the Devas ever meditate on the Lord or not.

An objector says: How can Devas be called Mumukshus or a-thirst after Release, when they voluntarily renounce Release or rather postpone it, to an indefinite period? For Devas or even men who meditate according to Madhu Vidya, willfully suffer delay in getting release till the end of the Kalpa, and take upon themselves the duty of the high offices like those of Adityas and Vasus? For the real Mumukshuttva is a burning desire for release and consists in spurning all objects of desire and all joys; yea, oven the joys of the Highest World of Brahma? How can then these followers of Madhu Avidya be called true aspirants after Release when they willfully take the by-path of cosmic power? True; this is so, but it must be admitted that there are certain Beings, who owing to some unknown or mysterious action of their Karmas have to undertake the duties of world-rule, and because the sacred books expressly teach the existence of those Exalted Ones, who voluntarily accept, or rather prefer, the burden of cosmic agents, to the peace of final Release.

This Adhikarana shows that when even the Devas also work unselfishly, and meditate through Madhu Vidya, much more should human beings do the same.

Adhikarana VIII — The Shudras or child-souls not qualified

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