aikva;' while on the other hand
it is impossible to accept the word in its ordinary conventional sense.
The circumstance (of the king actually being grieved) is moreover
expressly touched upon in the legend[223].

35. And because the kshattriyahood (of Jana/s/ruti) is understood from
the inferential mark (supplied by his being mentioned) later on with
/K/aitraratha (who was a kshattriya himself).

Jana/s/ruti cannot have been a /S/udra by birth for that reason also
that his being a kshattriya is understood from an inferential sign, viz.
his being mentioned together (in one chapter) with the kshattriya
/K/aitraratha Abhipratarin. For, later on, i.e. in the passage
complementary to the sa/m/varga-vidya, a kshattriya /K/aitrarathi
Abhipratarin is glorified, 'Once while /S/aunaka Kapeya and Abhipratarin
Kakshaseni were being waited on at their meal a religious student begged
of them' (Ch. Up. IV, 3, 5). That this Abhipratarin was a /K/aitrarathi
(i.e. a descendant of /K/itraratha) we have to infer from his connexion
with a Kapeya. For we know (from /S/ruti) about the connexion of
/K/itraratha himself with the Kapeyas ('the Kapeyas made /K/itraratha
perform that sacrifice;' Ta/nd/ya. Br. XX, 12, 5), and as a rule
sacrificers of one and the same family employ officiating priests of one
and the same family. Moreover, as we understand from Scripture ('from
him a /K/aitrarathi descended who was a prince[224]') that he
(/K/aitraratha) was a prince, we must understand him to have been a
kshattriya. The fact now of Jana/s/ruti being praised in the same vidya
with the kshattriya Abhipratarin intimates that the former also was a
kshattriya. For as a rule equals are mentioned together with equals.
That Jana/s/ruti was a kshattriya we moreover conclude from his sending
his door-keeper and from other similar signs of power (mentioned in the
text).--Hence the /S/udras are not qualified (for the knowledge of
Brahman).

36. On account of the reference to ceremonial purifications (in the case
of the higher castes) and on account of their absence being declared (in
the case of the /S/udras).

That the /S/udras are not qualified, follows from that circumstance also
that in different places of the vidyas such ceremonies as the upanayana
and the like are referred to. Compare, for instance, /S/at. Br. XI, 5,
3, 13, 'He initiated him as a pupil;' Ch. Up. VII, 1, 1, 'Teach me, Sir!
thus he approached him;' Pra. Up. I, 1, 'Devoted to Brahman, f