History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c20.5

v2.c20.5

*Study (of Vedas).* It has been already stated (p. 38) that brāhmaṇa and learning had become indissolubly connected even in early Vedic periods. We see in the Śatapatha Br. and in the Upaniṣads that certain kings had attained eminence as philosophers or students of *brahma-vidyā* and then even learned brāhmaṇas came to them as pupils. For example, Yājñavalkya learnt from Janaka (Śat. Br. XI. 6. 21. 5), Bālāki Gārgya from Ajātaśatru, king of Kāśī (Bṛ. Up. II. 1 and Kauṣītaki Up. IV), Śvetaketu Āruṇeya from Pravāhaṇa²²⁰ Jaivali (Chān. Up. V. 3), five brāhmaṇas from Aśvapati, king of Kekaya (Chān. V. 11). In Bṛ. Up. (IV. 2. 1) Janaka is described by Yājñavalkya as one who had studied the Vedas and Upaniṣads.²²¹ From this it may be inferred that some kṣatriyas at least spent a good deal of time in the study of religious and philosophical doctrines. The conclusion²²² that is sometimes drawn by certain writers that kṣatriyas or kings were the pioneers in brahmavidyā cannot be accepted as correct. The germs of the philosophy of the Upaniṣads are seen in the later hymns of the Ṛgveda, in the Atharvaveda and in some of the Brāhmaṇa treatises. The Upaniṣads are full of brāhmaṇas who independently propounded various aspects of *brahma-vidyā* and there is no reason to suppose that the few kṣatriyas referred to as masters of the vidyā were the only persons who first attained to that position. There are hardly any ancient passages to show that vaiśyas devoted any portion of their time to veda study. The Kāṭhaka-Saṁhitā²²³ (IX. 16) indicates that all varṇas studied the Veda since it speaks of a person not a brāhmaṇa, having studied (Vedic) lores and yet not shining (by his learning).