Book Title: Satapatha Bramhana Part 05
Author(s): Julius Eggeling
Publisher: Oxford


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Page 1550
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342
VEDÂNTA-SOTRAS.
begged of Saunaka Kåpeya and Abhipratärin Kakshaseni while being waited on at their meal,' and ending 'thus do we, O Brahmakarin, meditate on that being,' shows Kåpeya, Abhipratarin, and the Brahmakarin to be connected with the Samvarga-vidyå. Now Abhipratárin is a Kshattriya, the other two are Brâhmanas. This shows that there are connected with the vidya, Brahmanas, and from among non-Brâhmanas, a Kshattriya only, but not a Sadra. It therefore appears appropriate to infer that the person, other than the Brahmana Raikva, who is likewise connected with this vidya, viz. Ganasruti, is likewise a Kshattriya, not à Sadra.—But how do we know that Abhipratârin is a Kaitraratha and a Kshattriya ? Neither of these circumstances is stated in the legend in the Samvarga-vidya ! To this question the Sätra replies, 'on account of the inferential mark. From the inferential mark that Saunaka Kåpeya and Abhipratärin Kakshaseni are said to have been sitting together at a meal we understand that there is some connexion between Abhipratärin and the Kåpeyas. Now another scriptural passage runs as follows : The Kåpeyas made Kaitraratha perform that sacrifice' (Tand. Brå. XX, 12, 5), and this shows that one connected with the Kâpeyas was a Kaitraratha ; and a further text shows that a Kaitraratha is a Kshattriya, .from him there was descended a Kaitraratha who was a prince.' All this favours the inference that Abhipratarin was a Kaitraratha and a Kshattriya.
So far the Satras have shown that there is no inferential mark to prove what is contradicted by reasoning, viz. the qualification of the Sudras. The next Satra declares that the non-qualification of the Sadra proved by reasoning is confirmed by Scripture and Smriti.
36. On account of the reference to ceremonial purifications, and on account of the declaration of their absence.
In sections the purport of which is to give instruction about Brahman the ceremony of initiation is referred to, 'I will initiate you; he initiated him' (Kh. Up. IV, 4).
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