And because it becomes clear that he (Poutrayana) is a Kshatriya from (the indicatory circumstance of having a Chitra Ratha (mentioned) later on.

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34. There woe grief caused in hint- on account of hefting it (the swan) slighting him and on account of his instantaneous going to (Raikwa), (so Poutrayana is called Shudra); for it (the grief) is indicated (by his procedure).

This Poutrayana is a not a Shudra (by birth). The state of being a shudra in his case consists in his rapidly betaking himself out of grief to (Raikwa). For he has heard the slighting (cast on him by the swan), as in the text, “Fellow, whom do you speak of thus as if he were Raikwa the faultless.” (Ch. IV. i. 3). Again the grief produced in him is indicated by his subsequent. action, as conveyed in the text, “Ha, rising from his bed he said to the charioteer” and so on. (Ch. IV. i. 5).

35. And because it becomes clear that he (Poutrayana) is a Kshatriya from (the indicatory circumstance of having a Chitra Ratha (mentioned) later on.

And (besides the reason already given), from the subsequent sentence, ‘this is-a chariot (drawn by) the mule’, which mentions ‘Chitraratha’ connected with the king (as its owner) as a characteristic of Poutrayana, Poutrayana is understood to be a Kshatriya (and not a Shudra). The Brahmapurana says: The chariot to which a mule is yoked is called Chitra (i.e., Chitra Ratha).

Further the Brahmavaivarta purana says, “Where there is (the study of) scripture, there only is the chariot; and where there is ho study of scripture, there no chariot is (to be seen). (A chariot was to be kept by one of the first three classes who alone are fit to study scripture, and those who are prohibited from studying scripture are also prohibited from having a chariot).

36. And from the reference to the ceremony of purification, and the express mention of the absence of such ceremony (in the case of the Shudra).

For, in the text, “Let the Brahmana be initiated at the age of eight and let him be taught scripture,” the ceremony of purification is mentioned as the immediate preliminary condition to teaching scripture. And in the case of the Shudra, the absence of this ceremony of purification is spoken of in the Paingin’s Shruti. “The Shudra has no consecrated fire, no sacrifice, no prayers, no ceremonies (to be performed)”; no process of purification, no austerities (to be practised). Hence the Shudra is not eligible for the study of Scripture.

But exalted women (goddesses, etc.) are not ineligible like the Shudra; for their eligibility is seen from such texts as, “Lord, evil be to her who may aspire to become my co-wife,” (which are said to have been revealed to Sachi).

That absence of eligibility arises from the absence of ceremony of purification is of course a general principle. Further there is the ceremony of purification for women. ‘As the ceremony of initiation (Upanayana) is to men, so is the giving in marriage to women’. So says the Smriti.

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