A History of Indian Literature v1.c8.s8.21

v1.c8.s8.21

The passage proves how lightly brahmanical descent was treated at that ancient period, while later—in the law-books—it is again and again emphasized that only the Brahman may teach the Veda, and only a member of the three highest castes may be instructed in the Veda. (In the Upaniṣads, however, we are repeatedly told that kings or warriors are in possession of the highest knowledge, and that Brahmans go to them for instruction.) Thus the Brahman Gautama, father of Śvetaketu, goes to King Pravāhaṇa in order to be instructed by him concerning the Beyond. And it is related that the desire of Gautama was very awkward for the king: for the doctrine which he had to proclaim, had never before penetrated to the Brahmans, “and therefore it is that in all the worlds the mastery has fallen to the share of the warrior-class.” Finally, however, the king does impart the doctrine to him,—and it is the doctrine of *transmigration*, which here, where for the first time it appears clearly and distinctly, proves to be a doctrine which emanated from the warrior-class, and was originally foreign to brahmanical theology.¹ Another passage proves that the chief doctrine of the Upaniṣads, too, the doctrine of the *Ātman*, the All-One, originated in non-brahmanical circles. Here five highly learned Brahmans betake themselves to the wise Uddālaka Āruṇi, in order to learn from him the doctrine of the Ātman. He, however, thought to himself: "These great and learned scholars will question me, and I shall not be able to reply to everything. Well! I will direct them to some one else." And he directed them to *King Aśvapati Kaikeya*, to whom they actually went for instruction.²