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This shows that there are connected with the vidya, Brahmanas, and from among non-Brahmanas, a Kshattriya only, but not a Sudra. It therefore appears appropriate to infer that the person, other than the Brahmana Raikva, who is likewise connected with this vidya, viz. Janasruti, is likewise a Kshattriya, not a Sudra. But how do we know that Abhipratarin is a Kaitraratha and a Kshattriya?
We thus see that the appellation 'sudra' is meant to intimate the grief of Janasruti which grief in its turn indicates the king's fitness for receiving instruction; and is not meant to declare that Janasruti belongs to the lowest caste.
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. Janasruti, 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.
Janasruti 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 'Sudra, and says, 'You have brought these, O Sudra; by this mouth only you made me speak, i.e.
The first section of the vidya tells us that Janasruti 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 Janasruti's being a Kshattriya, and hence not a member of the lowest caste.
The appellation 'sudra' 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. Janasruti Pautrayana was a very liberal and pious king.
Raikva, who through the might of his Yoga-knowledge is acquainted with everything that passes in the three worlds, at once perceives that Janasruti 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.
'how can you speak of Janasruti, 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.
The kshattriya-hood of Janasruti is further to be accepted on account of the Kshattriya Abhipratarin Kaitraratha, who is mentioned further on in this very same Samvargavidya which Raikva imparts to Janasruti. But why? As follows.
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 Bhallaksha. the light of Janasruti has spread like the sky; do not go near that it may not burn thee. To this praise of Janasruti the other flamingo replied, 'How can you speak of him, being what he is, as if he were Raikva "sayuktvan"? i.e.
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