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[SŪ. 1 3. 34. 194 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH 9.] Śaṃkara Interpretation different, viz. ‘Bādarāyaṇa (maintains) the exis- tence (of right on the part of the gods), for (although the gods have no right to the Madhu-vidyā and the rest, in which they themselves are implicated, yet there is (their right to the pure knowledge of Brahman’).¹ Thus, Śaṃkara does not admit that the gods are entitled to the Madhu-vidyā as Nimbārka does. The view of the latter as we have seen, is that the gods are entitled not only to the knowledge of Brahman in general, but also to those vidyās in which they themselves are implicated. Bhāskara Interpretation of ‘asti hi’ different, viz. ‘ . for there is (scriptural evidence that the gods are entitled to the Madhu-vidyā and the rest)’.² ———————————— Adhikaraṇa 9: The section entitled ‘The exclu- sion of the Śūdras. (Sūtras 34—41) SŪTRA 34 “HIS GRIEF (AROSE) ON ACCOUNT OF HEARING ITS DISRESPECT, ON ACCOUNT OF HASTENING AT THAT TIME, FOR THIS IS WHAT IS INDICATED (BY THE TERM “ŚŪDRA”).” Vedānta-pārijāta-saurabha It is not to be supposed, on the ground³ that in the Chāndogya the term ‘Śūdra’ is applied by a preceptor to one desirous of salvation, (2) The opponent resumes: Even if Brahman and none else, be the object of meditation here, yet Vasus cannot be held to be practising the Madhu-vidyā, since the fruit of Madhu-vidyā is the attainment of Vasu-hood, etc. and why should those who are already Vasus, etc. strive to be so again. The answer is that they may be Vasus and so on in the present age, but at the same time be desirous of holding the same position in a future age also, and of finally attaining Brahman. It is this desire of attaining Vasu-hood, etc. first and then Brahman which leads them to practise the Madhu-vidyā. ¹ ‘Yady-api madhv-ādi-vidyāsu devatādi-vya-miśrāsu asambhavo’ dhikā- rasya, tathāpi asti hi śuddhāyāṃ Brahmavidyāyāṃ sambhavaḥ’ Ś. B. 1.3.33, p. 367. ² Bh. B. 1.3.33, p. 66. ³ Here the śatṛ-suffix implies reason.