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[SŪ. 1. 3. 36. 200 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 9.] association with Kāpeya, a Brāhmaṇa, the Kṣatriyahood of Jānaśruti, too, is ascertained in the beginning on the ground of his association with Raikva,—this is the sense.¹ COMPARISON Rāmānuja and Śrīkaṇṭha Reading different, viz. They break it into two different sūtras: ‘Kṣatriyatvā gateś ca’ (sūtra 34), and ‘uttaratra-liṅgāt’ (sūtra 35 ²). Bhāskara Reading different, viz. ‘Kṣatriyatvā-gateś ca . . . ³ instead of ‘Kṣatriyatva-avagateś ca . . .’ SŪTRA 36 “ON ACCOUNT OF THE REFERENCE TO PURIFICATORY RITES, AND ON ACCOUNT OF THE DECLARATION OF THEIR ABSENCE (IN THE CASE OF A ŚŪDRA), (A ŚŪDRA IS NOT ENTITLED TO THE KNOWLEDGE OF BRAHMAN)” Vedānta-pārijāta-saurabha “On account of the reference to the purificatory rites” of investi- ture with the holy thread in the section concerned with knowledge, ¹ Thus, altogether three reasons are advanced—why Jānaśruti is to be taken as a Kṣatriya:— (a) In the beginning, Jānaśruti is said to be practising charity, feeding people on a large scale, which proves him to be a Kṣatriya. (b) In the end, Abhipratārin is mentioned, and Abhipratārin being a Kṣatriya, Jānaśruti must he so, since persons of the class are entitled to the same Vidyā. (c) Abhipratārin, mentioned in the end, is said to be a Kṣatriya, because of his connection with a Brāhmaṇa (viz. Kāpeya), and hence Jānaśruti, mentioned in the beginning must be so, because of his connection with a Brāhmaṇa (viz. Raikva). ² Śrī. B. 1.3.34-35, pp. 337-338, Part 1, Madras ed. Some editions read ‘Kṣatriyatva-avagateśca’. Vide Bombay ed., p. 326. The Benares of V.D , reads ‘Kṣatriyatva-gateś ca’ (p. 60); but the Brin- davan ed. of V.S., reads ‘Kṣatriyatva-avagateś ca’ (p. 46). Śk. 1 3.34-35, pp. 438, 480, Part 5 ³ Bh. B. 1.3.34, p. 67.