THIRD PÂDA. · 4

From all this it follows that the theory according to which the individual gods and so on originate from the eternal words is unobjectionable.

29. And from this very reason there follows the eternity of the Veda.

As the eternity of the Veda is founded on the absence of the remembrance of an agent only, a doubt with regard to it had been raised owing to the doctrine that the gods and other individuals have sprung from it. That doubt has been refuted in the preceding Sûtra.—The present Sûtra now confirms the, already established, eternity of the Veda. The eternity of the word of the Veda has to be assumed for this very reason, that the world with its definite (eternal) species, such as gods and so on, originates from it.—A mantra also ('By means of the sacrifice they followed the trace of speech; they found it dwelling in the rishis,' Rig-veda Samh. X, 71, 3) shows that the speech found (by the rishis) was permanent.—On this point Vedavyâsa also speaks as follows: 'Formerly the great rishis, being allowed to do so by Svayambhû, obtained, through their penance, the Vedas together with the itihâsas, which had been hidden at the end of the yuga.'

30. And on account of the equality of names and forms there is no contradiction (to the eternity of the word of the Veda) in the renovation (of the world); as is seen from Sruti and Smriti.

If—the pûrvapakshin resumes—the individual gods and so on did, like the individual animals, originate and pass away in an unbroken succession so that there would be no break of the course of practical existence including denominations, things denominated and agents denominating; the connexion (between word and thing) would be eternal, and the objection as to a contradiction with reference to the word (raised in Sùtra 27) would thereby be refuted. But if, as Sruti and Smriti declare, the whole threefold {212} world periodically divests itself of name and form, and is entirely dissolved (at the end of a kalpa), and is after that produced anew; how can the contradiction be considered to have been removed?

To this we reply: 'On account of the sameness of name and form.'—Even then the beginninglessness of the world will have to be admitted (a point which the teacher will prove later on: II, 1, 36). And in the beginningless samsâra we have to look on the (relative) beginning, and the dissolution connected with a new kalpa in the same light in which we look on the sleeping and waking states, which, although in them according to Scripture (a kind of) dissolution and origination take place, do not give rise to any contradiction, since in the later waking state (subsequent to the state of sleep) the practical existence is carried on just as in the former one. That in the sleeping and the waking states dissolution and origination take place is stated Kaush. Up. III, 3, 'When a man being asleep sees no dream whatever he becomes one with that prâna alone. Then speech goes to him with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes then, as from a burning fire, sparks proceed in all directions, thus from that Self the prânas proceed, each towards its place; from the prânas the gods, from the gods the worlds.'

Well, the pûrvapakshin resumes, it may be that no contradiction arises in the case of sleep, as during the sleep of one person the practical existence of other persons suffers no interruption, and as the sleeping person himself when waking from sleep may resume the very same form of practical existence which was his previously to his sleep. The case of a mahâpralaya (i.e. a general annihilation of the world) is however a different one, as then the entire current of practical existence is interrupted, and the form of existence of a previous kalpa can be resumed in a subsequent kalpa no more than an individual can resume that form of existence which it enjoyed in a former birth.

This objection, we reply, is not valid. For although a mahâpralaya does cut short the entire current of practical {213} existence, yet, by the favour of the highest Lord, the Lords (îsvara), such as Hiranyagarbha and so on, may continue the same form of existence which belonged to them in the preceding kalpa. Although ordinary animated beings do not, as we see, resume that form of existence which belonged to them in a former birth; still we cannot judge of the Lords as we do of ordinary beings. For as in the series of beings which descends from man to blades of grass a successive diminution of knowledge, power, and so on, is observed—although they all have the common attribute of being animated—so in the ascending series extending from man up to Hiranyagarbha, a gradually increasing manifestation of knowledge, power, &c. takes place; a circumstance which Sruti and Smriti mention in many places, and which it is impossible to deny. On that account it may very well be the case that the Lords, such as Hiranyagarbha and so on, who in a past kalpa were distinguished by superior knowledge and power of action, and who again appear in the present kalpa, do, if favoured by the highest Lord, continue (in the present kalpa) the same kind of existence which they enjoyed in the preceding kalpa; just as a man who rises from sleep continues the same form of existence which he enjoyed previously to his sleep. Thus Scripture also declares, 'He who first creates Brahman (Hiranyagarbha) and delivers the Vedas to him, to that God who is the light of his own thoughts, I, seeking for release, go for refuge' (Svet. Up. VI, 18). Saunaka and others moreover declare (in the Anukramanîs of the Veda) that the ten books (of the Rig-veda) were seen by Madhukkhandas and other rishis.204 And, similarly, Smriti tells us, for every Veda, of men of exalted mental vision (rishis) who 'saw' the subdivisions of their respective Vedas, such as kândas and so on. Scripture also declares that the performance of the sacrificial action by means of the mantra is to be preceded by the knowledge of the rishi and so on, 'He who makes another person sacrifice or read by means of a mantra of which he {214} does not know the rishi, the metre, the divinity, and the brâhmana, runs against a post, falls into a pit205, &c. &c., therefore one must know all those matters for each mantra' (Ârsheya brâhmana, first section).—Moreover, religious duty is enjoined and its opposite is forbidden, in order that the animate beings may obtain pleasure and escape pain. Desire and aversion have for their objects pleasure and pain, known either from experience or from Scripture, and do not aim at anything of a different nature. As therefore each new creation is (nothing but) the result of the religious merit and demerit (of the animated beings of the preceding creation), it is produced with a nature resembling that of the preceding creation. Thus Smriti also declares, 'To whatever actions certain of these (animated beings) had turned in a former creation, to the same they turn when created again and again. Whether those actions were harmful or harmless, gentle or cruel, right or wrong, true or untrue, influenced by them they proceed; hence a certain person delights in actions of a certain kind.'—Moreover, this world when being dissolved (in a mahâpralaya) is dissolved to that extent only that the potentiality (sakti) of the world remains, and (when it is produced again) it is produced from the root of that potentiality; otherwise we should have to admit an effect without a cause. Nor have we the right to assume potentialities of different kind (for the different periods of the world). Hence, although the series of worlds from the earth upwards, and the series of different classes of animate beings such as gods, animals, and men, and the different conditions based on caste, âsrama, religious duty and fruit (of works), although all these we say are again and again interrupted and thereupon produced anew; we yet have to understand that they are, in the beginningless samsara, subject to a certain determinateness analogous to the determinateness governing the connexion between the senses and their objects. For it is impossible to imagine that the relation of senses and sense-objects should be a different one in different creations, so {215} that, for instance, in some new creation a sixth sense and a corresponding sixth sense-object should manifest themselves. As, therefore, the phenomenal world is the same in all kalpas and as the Lords are able to continue their previous forms of existence, there manifest themselves, in each new creation, individuals bearing the same names and forms as the individuals of the preceding creations, and, owing to this equality of names and forms, the admitted periodical renovations of the world in the form of general pralayas and general creations do not conflict with the authoritativeness of the word of the Veda. The permanent identity of names and forms is declared in Sruti as well as Smriti; compare, for instance, Rik. Samh. X, 190, 3, 'As formerly the creator ordered sun and moon, and the sky, and the air, and the heavenly world;' which passage means that the highest Lord arranged at the beginning of the present kalpa the entire world with sun and moon, and so on, just as it had been arranged in the preceding kalpa. Compare also Taitt. Brâhm. III, 1, 4, 1, 'Agni desired: May I become the consumer of the food of the gods; for that end he offered a cake on eight potsherds to Agni and the Krittikâs.' This passage, which forms part of the injunction of the ishti to the Nakshatras, declares equality of name and form connecting the Agni who offered and the Agni to whom he offered.206

Smriti also contains similar statements to be quoted here; so, for instance, 'Whatever were the names of the rishis and their powers to see the Vedas, the same the Unborn one again gives to them when they are produced afresh at the end of the night (the mahâpralaya). As the various signs of the seasons return in succession in their due time, thus the same beings again appear in the different yugas. And of whatever individuality the gods of the {216} past ages were, equal to them are the present gods in name and form.'

31. On account of the impossibility of (the gods being qualified) for the madhu-vidyâ, &c., Jaimini (maintains) the non-qualification (of the gods for the Brahma-vidyâ).

A new objection is raised against the averment that the gods, &c. also are entitled to the knowledge of Brahman. The teacher, Jaimini, considers the gods and similar beings not to have any claim.—Why?—On account of the impossibility, in the case of the so-called Madhu-vidyâ, &c. If their claim to the knowledge of Brahman were admitted, we should have to admit their claim to the madhu-vidyâ ('the knowledge of the honey') also, because that also is a kind of knowledge not different (from the knowledge of Brahman). But to admit this latter claim is not possible; for, according to the passage, 'The Sun is indeed the honey of the devas' (Ch. Up. III, 1, 1), men are to meditate on the sun (the god Âditya) under the form of honey, and how, if the gods themselves are admitted as meditating worshippers, can Âditya meditate upon another Âditya?—Again, the text, after having enumerated five kinds of nectar, the red one, &c. residing in the sun, and after having stated that the five classes of gods, viz. the Vasus, Rudras, Âdityas, Maruts, and Sâdhyas, live on one of these nectars each, declares that 'he who thus knows this nectar becomes one of the Vasus, with Agni at their head, he sees the nectar and rejoices, &c., and indicates thereby that those who know the nectars enjoyed by the Vasus, &c., attain the greatness of the Vasus, &c.' But how should the Vasus themselves know other Vasus enjoying the nectar, and what other Vasu-greatness should they desire to attain?—We have also to compare the passages 'Agni is one foot, Âditya is one foot, the quarters are one foot' (Ch. Up. III, 18, 2); 'Air is indeed the absorber' (Ch. Up. IV, 3, 1); 'Âditya is Brahman, this is the doctrine.' All these passages treat of the meditation on the Self of certain divinities, for which meditation these divinities themselves {217} are not qualified.—So it is likewise impossible that the rishis themselves should be qualified for meditations connected with rishis, such as expressed in passages like Bri. Up. II, 2, 4, 'These two are the rishis Gautama and Bharadvâja; the right Gautama, the left Bharadvâja.'—Another reason for the non-qualification of the gods is stated in the following Sûtra.

32. And (the devas, &c. are not qualified) on account of (the words denoting the devas, &c.) being (used) in the sense of (sphere of) light.

To that sphere of light, the pûrvapakshin resumes, which is stationed in the sky, and during its diurnal revolutions illumines the world, terms such as Âditya, i.e. the names of devas, are applied, as we know from the use of ordinary language, and from Vedic complementary passages207. But of a mere sphere of light we cannot understand how it should be endowed with either a bodily form, consisting of the heart and the like, or intelligence, or the capability of forming wishes208. For mere light we know to be, like earth, entirely devoid of intelligence. The same observation applies to Agni (fire), and so on. It will perhaps be said that our objection is not valid, because the personality of the devas is known from the mantras, arthavâdas, itihâsas, purânas, and from the conceptions of ordinary life209; but we contest the relevancy of this remark. For the conceptions of ordinary life do not constitute an independent means of knowledge; we rather say that a thing is known from ordinary life if it is known by the (acknowledged) means of knowledge, perception, &c. But none of the recognised means of knowledge, such as perception and the like, apply to the {218} matter under discussion. Itihâsas and purânas again being of human origin, stand themselves in need of other means of knowledge on which to base. The arthavâda passages also, which, as forming syntactical wholes with the injunctory passages, have merely the purpose of glorifying (what is enjoined in the latter), cannot be considered to constitute by themselves reasons for the existence of the personality, &c. of the devas. The mantras again, which, on the ground of direct enunciation, &c., are to be employed (at the different stages of the sacrificial action), have merely the purpose of denoting things connected with the sacrificial performance, and do not constitute an independent means of authoritative knowledge for anything210.—For these reasons the devas, and similar beings, are not qualified for the knowledge of Brahman.

33. Bâdarâyana, on the other hand, (maintains) the existence (of qualification for Brahma-vidyâ on the part of the gods); for there are (passages indicatory of that).

The expression 'on the other hand' is meant to rebut the pûrvapaksha. The teacher, Bâdarâyana, maintains the existence of the qualification on the part of the gods, &c. For, although the qualification of the gods cannot be admitted with reference to the madhu-vidyâ, and similar topics of knowledge, in which the gods themselves are implicated, still they may be qualified for the pure knowledge of Brahman, qualification in general depending on the presence of desire, capability, &c.211 Nor does the impossibility of qualification in certain cases interfere with the presence of qualification in those other cases where it is not impossible. To the case of the gods the same reasoning applies as to the case of men; for among men also, all are not qualified for everything, brâhmanas, for instance, not for the râjasûya-sacrifice212.

And, with reference to the knowledge of Brahman, Scripture, moreover, contains express hints notifying that the devas are qualified; compare, for instance, Bri. Up. I, 4, 10, 'Whatever Deva was awakened (so as to know Brahman) he indeed became that; and the same with rishis;' Ch. Up. VIII, 7, 2, 'They said: Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained. Thus saying, Indra went forth from the Devas, Virokana from the Asuras.' Similar statements are met with in Smriti, so, for instance, in the colloquy of the Gandharva and Yâjñavalkya213.—Against the objection raised in the preceding Sûtra (32) we argue as follows. Words like âditya, and so on, which denote devas, although having reference to light and the like, yet convey the idea of certain divine Selfs (persons) endowed with intelligence and pre-eminent power; for they are used in that sense in mantras and arthavâda passages. For the devas possess, in consequence of their pre-eminent power, the capability of residing within the light, and so on, and to assume any form they like. Thus we read in Scripture, in the arthavâda passage explaining the words 'ram of Medhâtithi,' which form part of the Subrahmanya-formula, that 'Indra, having assumed the shape of a ram, carried off Medhâtithi, the descendant of Kanva' (Shadv. Br. I, 1). And thus Smriti says that 'Âditya, having assumed the shape of a man, came to Kuntî.' Moreover, even in such substances as earth, intelligent ruling beings must be admitted to reside, for that appears from such scriptural passages as 'the earth spoke,' 'the waters spoke,' &c. The non-intelligence of light and the like, in so far as they are mere material elements, is admitted in the case of the sun (âditya), &c. also; but—as already remarked—from the use of the words in mantras and {220} arthavâdas it appears that there are intelligent beings of divine nature (which animate those material elements).

We now turn to the objection (raised above by the pûrvapakshin) that mantras and arthavâdas, as merely subserving other purposes, have no power of setting forth the personality of the devas, and remark that not the circumstance of subordination or non-subordination to some other purpose, but rather the presence or absence of a certain idea furnishes a reason for (our assuming) the existence of something. This is exemplified by the case of a person who, having set out for some other purpose, (nevertheless) forms the conviction of the existence of leaves, grass, and the like, which he sees lying on the road.—But, the pûrvapakshin may here object, the instance quoted by you is not strictly analogous. In the case of the wanderer, perception, whose objects the grass and leaves are, is active, and through it he forms the conception of their existence. In the case of an arthavâda, on the other hand, which, as forming a syntactical unity with the corresponding injunctory passage, merely subserves the purpose of glorifying (the latter), it is impossible to determine any energy having a special object of its own. For in general any minor syntactical unity, which is included in a more comprehensive syntactical unity conveying a certain meaning, does not possess the power of expressing a separate meaning of its own. Thus, for instance, we derive, from the combination of the three words constituting the negative sentence, '(Do) not drink wine,' one meaning only, i.e. a prohibition of drinking wine, and do not derive an additional meaning, viz. an order to drink wine, from the combination of the last two words, 'drink wine.'—To this objection we reply, that the instance last quoted is not analogous (to the matter under discussion). The words of the sentence prohibiting the drinking of wine form only one whole, and on that account the separate sense which any minor syntactical unity included in the bigger sentence may possess cannot be accepted. In the case of injunction and arthavâda, on the other hand, the words constituting the arthavâda form a separate group of their own which refers to some accomplished {221} thing214, and only subsequently to that, when it comes to be considered what purpose they subserve, they enter on the function of glorifying the injunction. Let us examine, as an illustrative example, the injunctive passage, 'He who is desirous of prosperity is to offer to Vâyu a white animal.' All the words contained in this passage are directly connected with the injunction. This is, however, not the case with the words constituting the corresponding arthavâda passage, 'For Vâyu is the swiftest deity; Vâyu he approaches with his own share; he leads him to prosperity.' The single words of this arthavâda are not grammatically connected with the single words of the injunction, but form a subordinate unity of their own, which contains the praise of Vâyu, and glorify the injunction, only in so far as they give us to understand that the action enjoined is connected with a distinguished divinity. If the matter conveyed by the subordinate (arthavâda) passage can be known by some other means of knowledge, the arthavâda acts as a mere anuvâda, i.e. a statement referring to something (already known)215. When its contents are contradicted by other means of knowledge it acts as a so-called gunavâda, i.e. a statement of a quality216. Where, again, neither of the two mentioned conditions is found, a doubt may arise whether the arthavâda is to be taken as a gunavâda on account of the absence of other means of knowledge, or as an arthavâda referring to something known (i.e. an anuvâda) on account of the absence of contradiction by other means of proof. The latter alternative is, however, to be embraced by reflecting people.—The same reasoning applies to mantras also.

There is a further reason for assuming the personality of the gods. The Vedic injunctions, as enjoining sacrificial offerings to Indra and the other gods, presuppose certain characteristic shapes of the individual divinities, because {222} without such the sacrificer could not represent Indra and the other gods to his mind. And if the divinity were not represented to the mind it would not be possible to make an offering to it. So Scripture also says, 'Of that divinity for which the offering is taken he is to think when about to say vaushat' (Ai. Br. III, 8, 1). Nor is it possible to consider the essential form (or character) of a thing to consist in the word only217; for word (denoting) and thing (denoted) are different. He therefore who admits the authoritativeness of the scriptural word has no right to deny that the shape of Indra, and the other gods, is such as we understand it to be from the mantras and arthavâdas.—Moreover, itihâsas and purânas also—because based on mantra and arthavâda which possess authoritative power in the manner described—are capable of setting forth the personality, &c. of the devas. Itihâsa and purâna can, besides, be considered as based on perception also. For what is not accessible to our perception may have been within the sphere of perception of people in ancient times. Smriti also declares that Vyâsa and others conversed with the gods face to face. A person maintaining that the people of ancient times were no more able to converse with the gods than people are at present, would thereby deny the (incontestable) variety of the world. He might as well maintain that because there is at present no prince ruling over the whole earth, there were no such princes in former times; a position by which the scriptural injunction of the râjasûya-sacrifice218 would be stultified. Or he might maintain that in former times the spheres of duty of the different castes and âsramas were as generally unsettled as they are now, and, on that account, declare those parts of Scripture which define those different duties to be purposeless. It is therefore altogether unobjectionable to assume that the men of ancient times, in consequence of their eminent religious {223} merit, conversed with the gods face to face. Smriti also declares that 'from the reading of the Veda there results intercourse with the favourite divinity' (Yoga Sûtra II, 44). And that Yoga does, as Smriti declares, lead to the acquirement of extraordinary powers, such as subtlety of body, and so on, is a fact which cannot be set aside by a mere arbitrary denial. Scripture also proclaims the greatness of Yoga, 'When, as earth, water, light, heat, and ether arise, the fivefold quality of Yoga takes place, then there is no longer illness, old age, or pain for him who has obtained a body produced by the fire of Yoga' (Svet. Up. II, 12). Nor have we the right to measure by our capabilities the capability of the rishis who see the mantras and brâhmana passages (i.e. the Veda).—From all this it appears that the itihâsas and purânas have an adequate basis.—And the conceptions of ordinary life also must not be declared to be unfounded, if it is at all possible to accept them.

The general result is that we have the right to conceive the gods as possessing personal existence, on the ground of mantras, arthavâdas, itihâsas, purânas, and ordinarily prevailing ideas. And as the gods may thus be in the condition of having desires and so on, they must be considered as qualified for the knowledge of Brahman. Moreover, the declarations which Scripture makes concerning gradual emancipation219 agree with this latter supposition only.

34. Grief of him (i.e. of Jânasruti) (arose) on account of his hearing a disrespectful speech about himself; on account of the rushing on of that (grief) (Raikva called him Sûdra); for it (the grief) is pointed at (by Raikva).

(In the preceding adhikarana) the exclusiveness of the claim of men to knowledge has been refuted, and it has been declared that the gods, &c. also possess such a claim. The present adhikarana is entered on for the purpose of removing the doubt whether, as the exclusiveness of the {224} claim of twice-born men is capable of refutation, the Sûdras also possess such a claim.

The pûrvapakshin maintains that the Sûdras also have such a claim, because they may be in the position of desiring that knowledge, and because they are capable of it; and because there is no scriptural prohibition (excluding them from knowledge) analogous to the text, 'Therefore220 the Sûdra is unfit for sacrificing' (Taitt. Samh. VII, 1, 1, 6). The reason, moreover, which disqualifies the Sûdras for sacrificial works, viz. their being without the sacred fires, does not invalidate their qualification for knowledge, as knowledge can be apprehended by those also who are without the fires. There is besides an inferential mark supporting the claim of the Sûdras; for in the so-called samvarga-knowledge he (Raikva) refers to Jânasruti Pautrâyana, who wishes to learn from him, by the name of Sûdra 'Fie, necklace and carnage be thine, O Sûdra, together with the cows' (Ch. Up. IV, 2, 3). Smriti moreover speaks of Vidûra and others who were born from Sûdra mothers as possessing eminent knowledge.—Hence the Sûdra has a claim to the knowledge of Brahman.

To this we reply that the Sûdras have no such claim, on account of their not studying the Veda. A person who has studied the Veda and understood its sense is indeed qualified for Vedic matters; but a Sûdra does not study the Veda, for such study demands as its antecedent the upanayana-ceremony, and that ceremony belongs to the three (higher) castes only. The mere circumstance of being in a condition of desire does not furnish a reason for qualification, if capability is absent. Mere temporal capability again does not constitute a reason for qualification, spiritual capability being required in spiritual matters. And spiritual capability is (in the case of the Sûdras) excluded by their being excluded from the study of the Veda.—The Vedic statement, moreover, that the Sûdra is unfit for sacrifices intimates, because {225} founded on reasoning, that he is unfit for knowledge also; for the argumentation is the same in both cases221.—With reference to the pûrvapakshin's opinion that the fact of the word 'Sûdra' being enounced in the samvarga-knowledge constitutes an inferential mark (of the Sûdra's qualification for knowledge), we remark that that inferential mark has no force, on account of the absence of arguments. For the statement of an inferential mark possesses the power of intimation only in consequence of arguments being adduced; but no such arguments are brought forward in the passage quoted.222 Besides, the word 'Sûdra' which occurs in the samvarga-vidyâ would establish a claim on the part of the Sûdras to that one vidyâ only, not to all vidyâs. In reality, however, it is powerless, because occurring in an arthavâda, to establish the Sûdras' claim to anything.—The word 'Sûdra' can moreover be made to agree with the context in which it occurs in the following manner. When Jânasruti Pautrâyana heard himself spoken of with disrespect by the flamingo ('How can you speak of him, being what he is, as if he were like Raikva with the car?' IV, 1, 3), grief (suk) arose in his mind, and to that grief the rishi Raikva alludes with the word Sûdra, in order to show thereby his knowledge of what is remote. This explanation must be accepted because a (real) born Sûdra is not qualified (for the samvarga-vidyâ). If it be asked how the grief (suk) which had arisen in Jânasruti's mind can be referred to by means of the word Sûdra, we reply: On account of the rushing on (âdravana) of the grief. For we may etymologise the word Sûdra by dividing it into its parts, either as 'he rushed into grief (Sukam abhidudrâva) or as 'grief rushed on {226} 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 legend223.

35. And because the kshattriyahood (of Jânasruti) is understood from the inferential mark (supplied by his being mentioned) later on with Kaitraratha (who was a kshattriya himself).

Jânasruti 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 samvarga-vidyâ, 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' (Ch. 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 prince224') that he (Kaitraratha) was a prince, we must {227} understand him to have been a kshattriya. The fact now of Jânasruti being praised in the same vidyâ with the kshattriya Abhipratârin intimates that the former also was a kshattriya. For as a rule equals are mentioned together with equals. That Jânasruti was a kshattriya we moreover conclude from his sending his door-keeper and from other similar signs of power (mentioned in the text).—Hence the Sûdras are not qualified (for the knowledge of Brahman).

36. On account of the reference to ceremonial purifications (in the case of the higher castes) and on account of their absence being declared (in the case of the Sûdras).

That the Sûdras are not qualified, follows from that circumstance also that in different places of the vidyâs such ceremonies as the upanayana and the like are referred to. Compare, for instance, Sat. Br. XI, 5, 3, 13, 'He initiated him as a pupil;' Ch. Up. VII, 1, 1, 'Teach me, Sir! thus he approached him;' Pra. Up. I, 1, 'Devoted to Brahman, firm in Brahman, seeking for the highest Brahman they, carrying fuel in their hands, approached the venerable Pippalâda, thinking that he would teach them all that.'—Thus the following passage also, 'He without having made them undergo the upanayana (said) to them' (Ch. Up. V, 11, 7), shows that the upanayana is a well-established ceremony225.—With reference to the Sûdras, on the other hand, the absence of ceremonies is frequently mentioned; so, for instance, Manu X, 4, where they are spoken of as 'once born' only ('the Sûdra is the fourth caste, once-born'), and Manu X, 126, 'In the Sûdra there is not any sin, and he is not fit for any ceremony.'

37. And on account of (Gautama) proceeding (to initiate Jâbâla) on the ascertainment of (his) not being that (i.e. a Sûdra).

The Sûdras are not qualified for that reason also that Gautama, having ascertained Jâbâla not to be a Sûdra from his speaking the truth, proceeded to initiate and instruct him. 'None who is not a brâhmana would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth' (Ch. Up. IV, 4, 5); which scriptural passage furnishes an inferential sign (of the Sûdras not being capable of initiation).

38. And on account of the prohibition, in Smriti, of (the Sûdras') hearing and studying (the Veda) and (knowing and performing) (Vedic) matters.