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Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

啶�啷嵿ぐ啶距す啷嵿ぎ啶｀�� 啶曕�嵿し啶む�嵿ぐ啶苦く啷� 啶掂�堗ざ啷嵿く啶膏�嵿い啷嵿ぐ啶�啷� 啶掂ぐ啷嵿ぃ啶� 啶︵�嵿さ啶苦�溹ぞ啶むく啶� 啷�
啶氞い啷佮ぐ啷嵿ぅ 啶忇�曕�溹ぞ啶むた啶膏�嵿い啷� 啶多�傕う啷嵿ぐ啷� 啶ㄠぞ啶膏�嵿い啶� 啶む�� 啶�啶炧�嵿�氞ぎ啶� 啷� 啷� 啷�

br膩hma峁嘺岣� k峁�atriyo vai艣yastrayo var峁嚹� dvij膩taya岣� |
caturtha ekaj膩tistu 艣奴dro n膩sti tu pa帽cama岣� || 4 ||

The 叠谤腻丑尘补峁嘺, the 碍峁�a迟谤颈测补 and the 痴补颈艣测补 are the three twice-born castes; the fourth is the one caste, 艢奴诲谤补; there is no fifth.鈥�(4)

 

Medh膩tithi鈥檚 commentary (manubh膩峁�ya):

What are these 鈥榗astes鈥�? Is the word 鈥榗aste鈥� denotative of a species of human beings? No; these are four castes, begining with the 鈥�叠谤腻丑尘补峁嘺鈥� and ending with the 鈥�艢奴诲谤补.鈥� The others鈥攖he 鈥�Barbara,鈥� the 鈥�Kaivarta鈥� and so forth鈥攁re only mixed races, as will be described later on.

Of these four, three castes are 鈥�twice-born,鈥欌�攖he 鈥業nitiatory Rite鈥� being prescribed for them.

鈥�One caste鈥� is the 艢奴诲谤补; there is no 鈥業nitiatory Rite鈥� for him; since the injunction of this rite contains the distinct mention of the three castes, 叠谤腻丑尘补峁嘺 and the rest;鈥�e.g., 鈥榯he 叠谤腻丑尘补峁嘺 shall be initiated in the eighth year, the 碍峁�a迟谤颈测补 in the eleventh and the 痴补颈艣测补 in the twelfth;鈥� and nowhere is the name of the 艢奴诲谤补 mentioned.

鈥淪ince no time is specified in connection with the 艢奴诲谤补, it may simply mean that there is no time fixed for his Initiation.鈥�

This might have been the meaning, if there were a general injunction for Initiation (for all men in general); and in that case all these rules regarding the castes, the times for initiation would have to be taken as purely commendatory details. There is however no such general injunction for Initiation. Under the circumstances, on the strength of what authority could we take the 艢奴诲谤补s鈥� Initiation as to be done without any restriction regarding time?

鈥淚f that is so, then what is the point in reiterating that there is one caste the 艢奴诲谤补?鈥�

True; but it serves the purpose of removing a suspicion; on the strength of the assertion that it is done without sacred texts, the idea may be entertained that for the 艢奴诲谤补 there is Initiation without any restriction as to time.

鈥淏ut the assertion quoted occurs in connection with the 鈥�Food-Sacrifices;鈥� and having served its purpose in that connection, it could not be made to refer to anything else.鈥�

That is why we have said that there would just be a suspicion. In reality, however, the verse serves the purpose of restricting the actual practices of men.鈥�(4)

 

Comparative notes by various authors

膧辫补蝉迟补尘产补 (1.1.4-5).鈥斺�楾here are four castes鈥數�谤腻丑尘补峁嘺, 碍峁�a迟谤颈测补, 痴补颈艣测补 and 艢奴诲谤补;鈥攁mongst these, each preceding caste is superior to the one following.鈥�

叠补耻诲丑腻测补苍补 (1.16.1).鈥斺�楾here are four castes鈥數�谤腻丑尘补峁嘺, 碍峁�a迟谤颈测补, 痴补颈艣测补 and 艢奴诲谤补.鈥�

痴补艣颈峁ａ弓丑补 (2.1-2).鈥斺�楾here are four castes鈥數�谤腻丑尘补峁嘺, 碍峁�a迟谤颈测补, 痴补颈艣测补 and 艢奴诲谤补;鈥攖he three castes, 叠谤腻丑尘补峁嘺, 碍峁�a迟谤颈测补 and 痴补颈艣测补 are twice-born.鈥�

驰腻箩帽补惫补濒办测补 (1.10).鈥斺�楾he castes are the 叠谤腻丑尘补峁嘺, the 碍峁�a迟谤颈测补, the 痴补颈艣测补 and the 艢奴诲谤补;鈥攖he first three are twice-born.鈥�