सः होवाच अजातशत्रुः प्रतिलोमम् च एतत् यद् ब्राह्मणः क्षत्रियम् उपेयात् ब्रह्म मे वक्ष्यति इति वि एव त्वा ज्ञपयिष्यामि इति तम् पाणौ आदाय उत्तस्थौ तौ ह पुरुषम् सुप्तम् आजग्मतुः तम् एतैः नामभिः आमन्त्रयाम् चक्रे बृहन् पाण्दरवासाः सोम राजन् इति सः न उत्तस्थौ तम् पाणिना अपेषम् बोधयाम् चकार सः उत्तस्थौ
saḥ hovāca ajātaśatruḥ pratilomam ca etat yad brāhmaṇaḥ kṣatriyam upeyāt brahma me vakṣyati iti vi eva tvā jñapayiṣyāmi iti tam pāṇau ādāya uttasthau tau ha puruṣam suptam ājagmatuḥ tam etaiḥ nāmabhiḥ āmantrayām cakre bṛhan pāṇdaravāsāḥ soma rājan iti saḥ na uttasthau tam pāṇinā apeṣam bodhayām cakāra saḥ uttasthau
Ajātaśatru said: "It is against the grain that a brāhmaṇa should come to a kṣatriya [thinking] 'he will explain Brahman to me'. Yet I shall give you the knowledge." Taking him by the hand he rose, and the two came to a sleeping man. The king called him by those names: "Great one in white raiment, Soma, king!" He did not get up. Then he woke him with the pressure of his hand, and the man rose.
2cd7b7238d75 · publicado 27 jul 2026, 0:52:10 UTC
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The king honestly notes the breach of order: pratiloma, "against the grain", for a brāhmaṇa to go to a kṣatriya for teaching. Having noted it, he steps across: truth stands above the grammar of estates (as with Pravāhaṇa, ChU 5.3.7). But he gives the lesson not by a lecture: "taking him by the hand", he leads the scholar to a sleeping man — a living laboratory instead of a lecture room.
And he sets up an experiment of devastating simplicity: he calls the sleeper by the very names with which he had himself styled the lunar person — "Great one in white raiment, Soma, king!" Silence. All twelve of Gārgya's persons — solar, lunar, mirrored — cannot wake a man: it is as if they were not in the sleeper, or as if they cared nothing. But one touch of the hand — and the man rises. He who answered to the touch is plainly other than those who did not answer to the titles; and the whole question now is: where was he while he was not answering?