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VEDANTA-SOTRAS.
him,' or as 'he in his grief rushed to Raikva;' while on the other hand it is impossible to accept the word in its ordinary conventional sense. The circumstance (of the king actually being grieved) is moreover expressly touched upon in the legend1.
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35. And because the kshattriyahood (of Gânasruti) is understood from the inferential mark (supplied by his being mentioned) later on with Kaitraratha (who was a kshattriya himself).
Gânasruti cannot have been a Sûdra by birth for that reason also that his being a kshattriya is understood from an inferential sign, viz. his being mentioned together (in one chapter) with the kshattriya Kaitraratha Abhipratârin. For, later on, i. e. in the passage complementary to the samvargavidyâ, a kshattriya Kaitrarathi Abhipratârin is glorified, 'Once while Saunaka Kâpeya and Abhipratârin Kâkshaseni were being waited on at their meal a religious student begged of them' (Kh. Up. IV, 3, 5). That this Abhipratârin was a Kaitrarathi (i. e. a descendant of Kitraratha) we have to infer from his connexion with a Kâpeya. For we know (from Sruti) about the connexion of Kitraratha himself with the Kâpeyas ('the Kâpeyas made Kitraratha perform that sacrifice;' Tândya Br. XX, 12, 5), and as a rule sacrificers of one and the same family employ officiating priests of one and the same family. Moreover, as we understand from Scripture (from him a Kaitrarathi descended who was a prince2') that he (Kaitraratha) was a prince, we must
Hamsávâkyâd âtmano nâdaram srutvâ gânasruteh sug utpannety etad eva katham gamyate yenâsau sûdrasabdena sûkyate tatrâha sprisyate keti. Ânanda Giri.
2 I translate this passage as I find it in all MSS. of Sankara consulted by me (noting, however, that some MSS. read kaitrarathinâmaika). Ânanda Giri expressly explains tasmâd by kitrarathâd ity arthah. The text of the Tândya Br. runs: tasmâk kaitrarathînâm ekah kshatrapatir gâyate, and the commentary explains: tasmât kâranâd adyâpi kitravamsotpannânâm madhye eka eva râgâ kshatra
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