From what the text says about Jânasruti Pautrâyana having been taunted by a flamingo for his want of knowledge of Brahman, and having thereupon resorted to Raikva, who possessed the knowledge of Brahman, it appears that sorrow (suk) had taken possession of him; and it is with a view to this that Raikva addresses him as Sûdra. For the word Sûdra, etymologically considered, means one who grieves or sorrows (sokati). The appellation 'sûdra' therefore refers to his sorrow, not to his being a member of the fourth caste. This clearly appears from a consideration of the whole story. Jânasruti Pautrâyana was a very liberal and pious king. Being much pleased with his virtuous life, and wishing to rouse in him the desire of knowing Brahman, two noble-minded beings, assuming the shape of flamingoes, flew past him at night time, when one of them addressed the other, 'O Bhallâksha. the light of Jânasruti has spread like the sky; do not go near that it may not burn thee.' To this praise of Jânasruti the other flamingo replied, 'How can you speak of him, being what he is, as if he were Raikva "sayuktvân"?' i.e. 'how can you speak of Jânasruti, being what he is, as if he were Raikva, who knows Brahman and is endowed with the most eminent qualities? Raikva, who knows Brahman, alone in this world is truly eminent. Janasruti may be very pious, but as he does not know Brahman what quality of his could produce splendour capable of burning me like the splendour of Raikva?' The former flamingo thereupon asks who that Raikva is, and its companion replies, 'He in whose work and knowledge there are comprised all the works done by good men and all the knowledge belonging to intelligent creatures, that is Raikva.' Jânasruti, having heard this speech of the flamingo—which implied a reproach to himself as being destitute of the knowledge of Brahman, and a glorification of Raikva as possessing that knowledge—at once sends his door-keeper to look for Raikva; and when the door-keeper finds him and brings word, the king himself repairs to him with six hundred cows, a golden necklace, and a carriage yoked with mules, and asks him to teach him the deity on which he meditates, i.e. the highest deity. Raikva, who through the might of his Yoga-knowledge is acquainted with everything that passes in the three worlds, at once perceives that Jânasruti is inwardly grieved at the slighting speech of the flamingo, which had been provoked by the king's want of knowledge of Brahman, and is now making an effort due to the wish of knowing Brahman; and thus recognises that the king is fit for the reception of that knowledge. Reflecting thereupon that a knowledge of Brahman may be firmly established in this pupil even without long attendance on the teacher if only he will be liberal to the teacher to the utmost of his capability, he addresses him: 'Do thou take away (apâhara) (these things), O Sûdra; keep (the chariot) with the cows for thyself.' What he means to say is, 'By so much only in the way of gifts bestowed on me, the knowledge of Brahman cannot be established in thee, who, through the desire for such knowledge, art plunged in grief'—the address 'O Sûdra' intimating that Raikva knows Jânasruti to be plunged in grief, and on that account fit to receive instruction about Brahman. Jânasruti thereupon approaches Raikva for a second time, bringing as much wealth as he possibly can, and moreover his own daughter. Raikva again intimates his view of the pupil's fitness for receiving instruction by addressing him a second time as 'Sûdra,' and says, 'You have brought these, O Sûdra; by this mouth only you made me speak,' i.e. 'You now have brought presents to the utmost of your capability; by this means only you will induce me, without lengthy service on your part, to utter speech containing that instruction about Brahman which you desire.'— Having said this he begins to instruct him.—We thus see that the appellation 'sûdra' is meant to intimate the grief of Jânasruti—which grief in its turn indicates the king's fitness for receiving instruction; and is not meant to declare that Jânasruti belongs to the lowest caste.
34. And on account of (Jânasruti ) kshattriya-hood being understood.
The first section of the vidyâ tells us that Jânasruti bestowed much wealth and food; later on he is represented as sending his door-keeper on an errand; and in the end, as bestowing on Raikva many villages— which shows him to be a territorial lord. All these circumstances suggest Jânasruti's being a Kshattriya, and hence not a member of the lowest caste.—The above Sûtra having declared that the kshattriya-hood of Jânasruti is indicated in the introductory legend, the next Sûtra shows that the same circumstance is indicated in the concluding legend.
35. On account of the inferential sign further on, together with Kaitraratha.
The kshattriya-hood of Jânasruti is further to be accepted on account of the Kshattriya Abhipratârin Kaitraratha, who is mentioned further on in this very same Samvargavidyâ which Raikva imparts to Jânasruti.—But why?— As follows. The section beginning 'Once a Brahmakârin begged of Saunaka Kâpeya and Abhipratârin Kâkshaseni while being waited on at their meal,' and ending 'thus do we, O Brahmakârin, meditate on that being,' shows Kâpeya, Abhipratârin, and the Brahmakârin to be connected with the Samvarga-vidyâ. Now Abhipratârin is a Kshattriya, the other two are Brâhmanas. This shows that there are connected with the vidyâ, Brâhmanas, and from among non-Brâhmanas, a Kshattriya only, but not a Sûdra. It therefore appears appropriate to infer that the person, other than the Brâhmana Raikva, who is likewise connected with this vidyâ, viz. Jânasruti, is likewise a Kshattriya, not a Sûdra.—But how do we know that Abhipratârin is a Kaitraratha and a Kshattriya? Neither of these circumstances is stated in the legend in the Samvarga-vidyâ! To this question the Sûtra replies, 'on account of the inferential mark.' From the inferential mark that Saunaka Kâpeya and Abhipratârin Kâkshaseni are said to have been sitting together at a meal we understand that there is some connexion between Abhipratârin and the Kâpeyas. Now another scriptural passage runs as follows: 'The Kâpeyas made Kaitraratha perform that sacrifice' (Tând Brâ. XX, 12, 5), and this shows that one connected with the Kâpeyas was a Kaitraratha; and a further text shows that a Kaitraratha is a Kshattriya. 'from him there was descended a Kaitraratha who was a prince.' All this favours the inference that Abhipratârin was a Kaitraratha and a Kshattriya.
So far the Sûtras have shown that there is no inferential mark to prove what is contradicted by reasoning, viz. the qualification of the Sûdras. The next Sûtra declares that the non-qualification of the Sûdra proved by reasoning is confirmed by Scripture and Smriti.
36. On account of the reference to ceremonial purifications, and on account of the declaration of their absence.
In sections the purport of which is to give instruction about Brahman the ceremony of initiation is referred to, 'I will initiate you; he initiated him' (Ch. Up. IV, 4). And at the same time the absence of such ceremonies in the case of Sûdras is stated: 'In the Sûdra there is not any sin, and he is not fit for any ceremony' (Manu X, 126); and 'The fourth caste is once born, and not fit for any ceremony' (Manu X, 4).
37. And on account of the procedure, on the ascertainment of the non- being of that.
That a Sûdra is not qualified for knowledge of Brahman appears from that fact also that as soon as Gautama has convinced himself that Jâbâla, who wishes to become his pupil, is not a Sûdra, he proceeds to teach him the knowledge of Brahman.