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226
VEDÂNTA-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 legend ?
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 Abhipratárin. For, later on, i.e. in the passage complementary to the samvargavidyâ, a kshattriya Kaitrarathi Abhipratârin is glorified,
Once while Saunaka Kâpeya and Abhipratärin 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 Kåpeyas ("the Kåpeyas 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 prince?') that he (Kaitraratha) was a prince, we must
I Hamsávâk yâd âtmanos nâdaran srutvà gânasruteh sug utpannety etad eva katham gamyate yenâsau sadrasabdena sûkyate tatrâ ha sprisyate keti. Ananda Giri.
? I translate this passage as I find it in all MSS. of Sankara consulted by me (noting, however, that some MSS. read kaitrarathinâmaikah). Ânanda Giri expressly explains tasmad by kitrarathad ity arthah.-The text of the Tândya Br. runs: tasmâk kaitrarathînâm ekah kshatrapatir gâyate, and the commentary explains : tasmât kâranâd adyapi kitravamsolpannânâm madhye eka eva râgâ kshatra
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