वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[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.