And on account of (Haridrumata’s) proceeding (first) to ascertain (that Satyakama) was not (d Shudra), (with a view to initiating him).

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37. And on account of (Haridrumata’s) proceeding (first) to ascertain (that Satyakama) was not (d Shudra), (with a view to initiating him).

“O, sage, I do not know this, (namely) to what family I belong.” (Ch. IV. iv. 4). From this truthful statement by Satyakama, Haridrumata having (first) concluded that “A non-brahmin is not capable of such truthful answer,” (ib.), and consequently Satyakama was not a Shudra, proceeded to perform the ceremony of initiation for him. Hence the Shudra is not eligible for the study of the Vedas

38. And because of the prohibition from hearing, studying and understanding the meaning (of scripture) (in the case of a Shudra), contained in scripture as well as Smriti.

For the Shudra is prohibited (from the study of the Vedas) as in the Gautama Dharma Shastra, “ The ears of him (the Shudra) who hears the Veda are to be filled with molten lead and lac, his tongue is to be slit if he pronounces it, his heart is to be cut open, if he attempts to know its meaning.” And Smriti says, “the Shudra has no (consecrated) fire (to be maintained), no sacrifices (to be performed); so possibly he could not study the Vedas; however, free service to the three higher classes is prescribed for the Shudra, as the means of higher life.” But in the case of Vidura and others, as having already received the light of wisdom, some speciality is to be understood.

From the text, “all this visible and known world that having proceeded from Prana stands on it, trembles at the awful, formidable and energetic Vajra, knowing whom they become immortal,” (Kath. VI. 2), it appears that salvation results from the knowledge of the energetic Vajra (thunderbolt). To clear this doubt the Sutrakara has said:

39. On account of (the statement of) the trembling (of the world) i.e., impelling of the world to action (Vajra is Brahman only).

From the predicate, ‘trembles’, the energetic Vajra can only be the perfect Lord. For Scripture says, “Who indeed could make the world live and live well, if this Akasha (the Lord shining everywhere) were not bliss itself”, (Tait. II. 7); also, “He. is the breath of the breath, he is the eye of the eye.” Bri. VI. iv. 18).

In the Skanda Purana this is said; Even the movements of the Air are well under the control of the glorious Lord Hari. Then what can be said of the movements of the rest of the world whose activity is guided by the Air.”

“The Lord is called (Chakra) a ‘discus’ because he propels (the soul into the embodied life); and He is called Vajra because he is avoided by the Daityas or un-approached by defects. He is called the ‘sword’ because he slays (destroys) the sinful; thus the Lord alone is declared by the names of all the weapons.” The Brahma Vaivarta Purana.

It has been said that the Light which is placed in the heart is Paramatman (the highest Lord); with regard to this Light, in continuation of the text, “He who is perfect in knowledge, who dwells in the organs of sense and the heart; who is the perfect Self,” later on appears the statement, “He goes in turn through the two worlds” (Bri, VI. iii. 7); from this, statement, the individual soul scents to be meant. To remove this doubt the Sutrakara says?

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