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| Śrīla Bhaktisiddhānta Saraswati Ṭhakura |
শ্রী গৌड़िয-কন্ঠহার
Gaudiya Kanṭhahāra:
The Jeweled Necklace of the Gaudiya Vaishnavas
VARṆADHARMA-TATTVA
The Ontology of Social Classes
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
Two Kinds of Varṇāśrama: Divine and Demoniac
१४.१
द्वौ भूत-सर्गौ लोके ऽस्मिन्न् दैव आसुर एव च
विष्णु-भक्तः स्मृतो दैव आसुरस्-तद- विपर्ययः
14.1
dvau bhūta-sargau loke 'sminn daiva āsura eva ca
viṣṇu-bhaktaḥ smṛto daiva āsuras-tada- viparyayaḥ
There are two classes of men in the created world the demoniac and the godly.
The devotees of Lord Viṣṇu are the godly. All opposed are demons.
(Parma Purāṇa)
Divine Varṇāśrama
१४.२
वर्णाश्रमाचारवता पुरुषेण परः पुमान्
विष्णुराराध्यते पन्था नान्यत् तत्-तोष-कारकः
14.2
varṇāśramācāravatā puruṣeṇa paraḥ pumān
viṣṇurārādhyate panthā nānyat tat-toṣa-kārakaḥ
The Supreme Person, Lord Viṣṇu, is worshiped by a person who is engaged in
the proper execution of prescribed duties in the system of varṇa and āśrama.
There is no other way to satisfy the Supreme Lord. (Viṣṇu Purāṇa 3.8.9)
The Demoniac Social System
14.3
asatyam apratiṣṭhaṁ te jagad āhur anīśvaram
aparaspara-sambhūtaṁ kim anyat kāma- haitukam
The demoniac society says that this world is unreal, that there is no foundation and that
there is no God in control. It is produced of sex desire, and has no cause other
than lust. (Bhagavad-gītā 16.8)
The Character of the Followers of Demoniac
Society
१४.४
असौ मया हतः शत्रुर् हनिष्ये चापरान् अपि
ईश्वरो ऽहम् अहं भोगी सिद्धो ऽहं बलवान् सुखी
14.4
asau mayā hataḥ śatrur haniṣye cāparān api
īśvaro 'ham ahaṁ bhogī siddho 'haṁ balavān sukhī
The demoniac think, "He is my enemy, and I have killed him; and my other
enemy will also be killed. I am the Lord of everything, I am the enjoyer, I am
perfect, powerful, and happy. (Bhagavad-gītā
16.14)
The Future of the Followers of Demoniac Society
१४.५
तान् अहं द्विषतः क्रूरान् संसारेषु नराधमान्
क्षिपाम्य् अजस्रम् अशुभान् आसुरीष्व् एव योनिषु
14.5
tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu
Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of
life.
(Bhagavad-gītā 16.19)
१४.६
आसुरीं योनिम् आपन्ना मूढा जन्मनि जोन्मनि
माम् अप्राप्यैव कौन्तेय ततो यान्त्य् अधमां गतिम्
14.6
āsurīṁ yonim āpannā mūḍhā janmani jonmani
mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim
Attaining repeated birth and death amongst the species of demoniac life, such
persons can never approach Me. Gradually they sink to the most abominable
type of existence. (Bhagavad-gītā 16.20)
The Birth, Family, and Knowledge
of the Followers of Demoniac Society is Useless
१४.७
धिग् जन्म नस् त्रि-वृद् यत् तद् धिग् व्रतं धिग् बहु-ज्ञताम्
धिक् कुलं धिक् क्रिया-दाक्ष्यं विमुखा ये त्व् अधोक्षजे
14.7
dhig janma nas tri-vṛd yat tad dhig vrataṁ dhig bahu-jñatām
dhik kulaṁ dhik kriyā-dākṣyaṁ vimukhā ye tv adhokṣaje
To hell with our birth as brāhmaṇas! To hell with our learning of Vedic
literature! To hell with our performing sacrifice and observing the rules and
regulations of scripture! To hell with our families! To hell with our expert
service in performing the rituals exactly according to the description of
scripture! To hell with it all, for as result of these things we have become
opposed to loving the blessed Supreme Lord, who is beyond the speculation of
our body, mind, and senses. (Bhāg. 10.23.40)
The Characteristics of Each Varṇa
14.8
śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam
jñānaṁ dayācyutātmatvaṁ satyaṁ ca brahma- lakṣaṇam
The symptoms of a brāhmaṇa are control of the mind, control of the senses,
austerity, penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge,
mercy, truthfulness, and complete surrender to the
Supreme Lord. (Bhāg. 7.11.21)
१४.९
शौर्यं वीर्यं धृतिस् तेजस् त्यागश् चात्मजयः क्षमा
ब्रह्मण्यता प्रसादश् च सत्यं च क्षत्र- लक्षणम्
14.9
śauryaṁ vīryaṁ dhṛtis tejas tyāgaś cātmajayaḥ kṣamā
brahmaṇyatā prasādaś ca satyaṁ ca kṣatra- lakṣaṇam
To be influential in battle, unconquerable, patient, challenging and charitable,
to control the bodily necessities, to be forgiving, to be attached to the brahminical nature, and to be always gracious and truthful are the symptoms of a kṣatriya. (Bhāg. 7.11.22)
१४.१०
देव-गुर्व्-अच्युते भक्तिस् त्रि-वर्ग-परिपोषणम्
आस्तिक्यम् उद्यमो नित्यं नैपुण्यं वैश्य- लक्षणम्
14.10
deva-gurv-acyute bhaktis tri-varga-paripoṣaṇam
āstikyam udyamo nityaṁ naipuṇyaṁ vaiśya- lakṣaṇam
Being always devoted to the demigods, the spiritual master and the Supreme Lord, Viṣṇu; endeavoring for advancement in religious principles, economic
development and sense gratification (dharma, artha, and kāma), believing in the
words of the spiritual master and scripture, and always endeavoring with
expertise in earning money are the symptoms of a vaiśya.
(Bhāg. 7.11.23)
१४.११
शूद्रस्य सन्नतिः शौचं सेवा स्वामिन्य् अमायया
अमन्त्र-यज्ञो ह्य् अस्तेयं सत्यं गो-विप्र- रक्षणम्
14.11
śūdrasya sannatiḥ śaucaṁ sevā svāminy amāyayā
amantra-yajño hy asteyaṁ satyaṁ go-vipra- rakṣaṇam
Offering obeisances to the higher sections of society, being always very clean,
being free from duplicity, serving one's master, performing sacrifices without
uttering mantras, not stealing, always speaking the truth and giving all
protection to the cows and brāhmaṇas are the symptom of a śūdra.
(Bhāg. 7.11.24)
Bhagavad-gītā on Varṇāṣrama-
१४.१२
ब्राह्मण-क्षत्रिय-विशां शूद्राणां च परन्तप
कर्माणि प्रविभक्तानि स्वभाव-प्रभवैर् गुणैः
14.12
brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ
Brāhmaṇas, kṣatriyas, vaiśyas, and śūdras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
(Bhagavad-gītā 18.41)
Qualities of Brāhmaṇas
१४.१३
शमो दमस् तपः शौचं क्षान्तिर् आर्जवम् एव च
ज्ञानं विज्ञानम् आस्तिक्यं ब्रह्म-कर्म स्वभाव-जम्
14.13
śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness these are the qualities by which the brāhmaṇas work.
(Bhagavad-gītā 18.42)
Qualities of Kṣatriyas
१४.१४
शौर्यं तेजो धृतिर् दाक्ष्यं युद्धे चाप्य् अपलायनम्
दानम् ईश्वर-भावश् च क्षात्रं कर्म स्वभाव-जम्
14.14
śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam
dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāva-jam
Heroism, power, determination, resourcefulness, courage in battle, generosity,
and leadership are the qualities of work for the kṣatriyas.
(Bhagavat-gītā 18.43)
Qualities of Vaiśyas and Śūdras
१४.१५
कृषि-गो-रक्ष्य-वाणिज्यं वैश्य-कर्म स्वभाव- जम्
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभाव- जम्
14.15
kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva- jam
paricaryātmakaṁ karma śūdrasyāpi svabhāva- jam
Farming, cow protection, and business, are the qualities of work for the vaiśyas,
and for the śūdras there is labor and service to others. (Bhagavat-gītā 18.44)
The Division of Varṇa and Āśrama according to
Guṇa, Quality, and Work, Karma
१४.१६
चातुर्-वर्ण्यं मया सृष्टं गुण-कर्म- विभागशः
तस्य कर्तारम् अपि मां विद्ध्य् अकर्तारम् अव्ययम्
14.16
cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma- vibhāgaśaḥ
tasya kartāram api māṁ viddhy akartāram avyayam
According to the modes of material nature and the work ascribed to them, the
four divisions of human society were created by Me. Although I am the ultimate
creator of this system, you should know that I am not the direct creator, being
unchangeable. (Bhagavad-gītā 4.13)
Evidence from Śrīmad Bhāgavatam About the Divisions of Varṇāśrama
१४.१७
मुख-बाहूरु-पादेभ्यः पुरुषस्याश्रमैः सह
चत्वारो जज्ञिरे वर्णा गुणैर् विप्रादयः पृथक्
14.17
mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha
catvāro jajñire varṇā guṇair viprādayaḥ pṛthak
[Camasa Yogendra said] From the mouth of Brahmā, the brahminical order has
come into existence. Similarly, from his arms, the kṣatriyas have come, from his
waist the vaiśyas have come and from his legs the śūdras have come. These four
orders and their spiritual counterparts
[brahmacārī, gṇhastha, vānaprastha,
and sannyāsa] combine to make society complete.
(Bhāg. 11.5.2)
१४.१८
य एषां पुरुषं साक्षाद् आत्म-प्रभवम् ईश्वरम्
न भजन्त्य् अवजानन्ति स्थानाद् भ्रष्टाः पतन्त्य् अधः
14.18
ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram
na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ
For one who simply maintains an official position in varṇasāśrama but does not
worship the Supreme Lord, Viṣṇu, he falls down from his puffed-up position
into a hellish condition.
(Bhāg. 11.5.3)
१४.१८
चारि वर्णाश्रमी यदि कृष्ण नाहि भजे स्वकर्म करिते से रौरवे पडिऽ मजे
14.18a
cāri varṇāśramī yadi kṛṣṇa nāhi bhaje svakarma karite se raurave paḍi' maje
The followers of the varṇāśrama institutions accept the regulative principles of
the four social orders (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four spiritual
orders (
brahmacārī, gṇhastha, vānaprastha, and
sannyāsa).
One may carry out the regulative principles of these orders perfectly, but if he does not render service to Kṛṣṇa, he falls into a hellish condition of life.
(Cc. Madhya 22.26)
In the Golden Age of Satya-Yuga, There was Only one Social Class or Varṇa
Paramahaṁsa-Swanlike human beings.
१४.१९
आदौ कृत-युगे वर्णो नृणां हंस इति स्मृतः
कृत-कृत्याः प्रजा जात्या तस्मात् कृत-युगं विदुः
14.19
ādau kṛta-yuge varṇo nṛṇāṁ haṁsa iti smṛtaḥ
kṛta-kṛtyāḥ prajā jātyā tasmāt kṛta-yugaṁ viduḥ
In the beginning, during the Golden Age of Satya-yuga, there was only one social class, called "haṁsa" swanlike men. In that age everyone was perfect (in devotional service) from birth. That age is therefore known as Kṛta-yuga, or the age in which all religious duties are
fulfilled.
(Bhāg. 11.17.10)
१४.२०
त्रेता-मुखे महा-भाग प्राणान् मे हृदयात् त्रयी
विद्या प्रादुरभूत् तस्या अहम् आसं त्रि-वृन् मखः
14.20
tretā-mukhe mahā-bhāga prāṇān me hṛdayāt trayī
vidyā prādurabhūt tasyā aham āsaṁ tri-vṛn makhaḥ
O blessed Uddhava, at the beginning of the Treta-yuga the threefold Vedas was
manifest from My heart thorough My breath; and through the threefold Vedas I
(who am known a Yajña) appear as sacrifice.
(Bhāg. 11.17.12)
१४.२१
विप्र-क्षत्रिय-विट्-शूद्रा मुख-बाहूरु-पाद-जाः
वैराजात् पुरुषाज् जाता य आत्माचार-लक्षणाः
14.21
vipra-kṣatriya-viṭ-śūdrā mukha-bāhūru-pāda-jāḥ
vairājāt puruṣāj jātā ya ātmācāra-lakṣaṇāḥ
The four social orders appeared from the universal form of the Lord. The
brāhmaṇas appeared from His face, the kṣatriyas from His arms, the vaiśyas
from His thighs, and the śūdras from His feet. Each social order is
characterized by specific systems and behavior. (Bhāg. 11.17.13)
Previously, Everyone was a Brāhmaṇa.
Later, According to Guṛa and Karma, Different
Divisions Arose
१४.२२
न विशेषोऽ स्ति वर्णानां सर्वं ब्राह्मम्-इदं जगत्
ब्रह्मणा पूर्व-सृष्टम् हि कर्मभिर्-वर्णतां गतम्
14.22
na viśeṣo' sti varṇānāṁ sarvaṁ brāhmam-idaṁ jagat
brahmaṇā pūrva-sṛṣṭam hi karmabhir-varṇatāṁ gatam
[Bṛghu Muni said] Previously there was only one varṇa. Because everyone was
born of Brahmā, everyone was a brāhmaṇa. However, later on different castes
were categorized according to their activities. (Mahābhārata, Śānti Parva
188.10)
The Position of Varṇa-Dharma in Kali-yuga
१४.२३-२७
ब्राह्मणाः क्षत्रिया वैशाः शूद्राः पाप- परायणाः
निजचारा-विहीनाश् च भविष्यन्ति कलौ हुगे
विप्रा वेद-विहीनाश् च प्रतिग्रह-परायणः
अत्यन्त-कामिनः क्रूरा भविष्यन्ति कलौ युगे
वेद-निन्दाकराश् चैव द्यूतचौर्य करास् तथा
विधवा-सङ्ग-लुब्धाश् च भविशन्ति कलौ द्विजाः
वृत्त्य्-अर्थं ब्राह्मणाः केचित् महाकपट- धर्मिणः
रक्ताम्बरा भविष्यन्ति जटिलाः श्मश्रुधारिणः
कलौ युगे भविषन्ति ब्राह्मणाः शूद्र-धर्मिण
14.23-27
brāhmaṇāḥ kṣatriyā vaiśāḥ śūdrāḥ pāpa- parāyaṇāḥ
nijacārā-vihīnāś ca bhaviṣyanti kalau huge
viprā veda-vihīnāś ca pratigraha-parāyaṇaḥ
atyanta-kāminaḥ krūrā bhaviṣyanti kalau yuge
veda-nindākarāś caiva dyūtacaurya karās tathā
vidhavā-saṅga-lubdhāś ca bhaviśanti kalau dvijāḥ
vṛtty-arthaṁ brāhmaṇāḥ kecit mahākapaṭa- dharmiṇaḥ
raktāmbarā bhaviṣyanti jaṭilāḥ śmaśrudhāriṇaḥ
kalau yuge bhaviṣanti brāhmaṇāḥ śūdra-dharmiṇa
In Kali-yuga, all four varṇas are devoid of character and proper behavior and
are addicted to sin.
The brāhmaṇas are devoid of Vedic knowledge and sacrifice.
Giving up the five sacrifices recommended in the Vedas and all brahminical behavior and consciousness, they engage in inferior activities.
They collect charity to satisfy their unlimited appetite for sense enjoyment. The brāhmaṇas of Kali-yuga are characterized by the qualities of lust and cruelty.
Unholy in deed and thought, these so-called brahmaṇas take pleasure in envy and malice. These professional thieves blaspheme the Vedas, drink liquor, and exploit women for sex, taking great pleasure in adultery and fornication. They accept extremely sinful means of
maintaining their lives and, posing as svāmīs, dress in red cloth and wear long
hair and beards.
In this way the wretched so-called brāhmaṇas of Kali-yuga
adopt the dharma of śūdras, that is, they become fourth-class men.
(Padma Purāṇa)
Who is a brahmana? Evidence from the Mahābhārata
१४.३४
शूद्रे चैतद्-भवेल्-लक्ष्म द्विजे तच् च न विद्यते
न वै शूद्रो भवेच्-छुद्रो ब्राह्मणो न च ब्राह्मणोः
14.34
śūdre caitad-bhavel-lakṣma dvije tac ca na vidyate
na vai śūdro bhavec-chudro brāhmaṇo na ca brāhmaṇoḥ
If it is seen that a śūdra has the characteristics of a brāhmaṇa he should be
considered a brāhmaṇa. Similarly, if a brāhmaṇa has the characteristics of a
śūdra he should be considered a śūdra.
(Mahābhārata, Vana Purva 180.25)
Evidence From Śrīmad-Bhāgavatam
१४.३५
यस्य यल् लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम्
यद् अन्यत्रापि दृश्येत तत् तेनैव विनिर्दिशेत्
14.35
yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet
If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya, or śudra, as
described above, even if he has appeared in a different caste, he should be
accepted according to those symptoms of classification. (Bhāg. 7.11.35)
The Ancient commentator, Nīlakaṇṭha, on the
Conduct of Brāhmaṇas
१४.३६
एवञ्च सत्यादिकं यदि शूद्रोऽप्यस्ति तर्हिसोऽपि
ब्राह्मण एव स्यात् शूद्र लक्ष्मकादिकं न
ब्राह्मणोऽस्ति नापि ब्राह्मणलक्ष्मशमादिकं
शूद्रोऽस्ति.
शूद्रोऽपि शमाद्युपेतो ब्राह्मण एव, ब्राह्मणोऽपि
कामाद्युपेतः शूद्र एव
14.36
evañca satyādikaṁ yadi śūdro'pyasti tarhiso'pi
brāhmaṇa eva syāt śūdra lakṣmakādikaṁ na
brāhmaṇo'sti nāpi brāhmaṇalakṣmaśamādikaṁ
śūdro'sti.
śūdro'pi śamādyupeto brāhmaṇa eva, brāhmaṇo'pi
kāmādyupetaḥ śūdra eva
In the same way, if a śūdra has qualities like truthfulness then he is a
brāhmaṇa. And if a brāhmaṇa does not show the qualities such as peacefulness,
which are appropriate for a brāhmaṇa, then he is a śūdra. If a śūdra has
qualities like equananimity, then he is a brāhmaṇa. If a brāhmaṇa has qualities like lust, then he is a śūdra.
(Nīlakaṇṭha commentary on Mahābhārata, Vana Parva 180.23-26)
Śrīdhara Svāmī's Opinion
१४.३७
शमादिभिरेव ब्राह्मणादि व्यवहारो मुख्यः न जातिमात्रात्.
यद् यदि अन्यत्र वर्णान्तरेऽपि दृश्येत, तद्- वर्णास्तरं
तेनैवे लक्ष्मण-निमित्तेनैववर्णेन विनिर्दिशेत्, न तु जातिनिमितेनेत्यर्थः
14.37
śamādibhireva brāhmaṇādi vyavahāro mukhyaḥ na jātimātrāt.
yad yadi anyatra varṇāntare'pi dṛśyeta, tad- varṇāstaraṁ
tenaive lakṣmaṇa-nimittenaivavarṇena vinirdiśet, na tu jātinimitenetyarthaḥ
The qualities of a brāhmaṇa, beginning with peacefulness (śamo, dama, tapaū,
etc.) represent the chief characteristics or principle behavior of a brāhmaṇa. On
the other hand, birth is no qualification for brahminical status. If one is seen to
take birth in another varṇa, but has the qualifications of a brāhmaṇa, his birth
should be disregarded and he should be accepted as a brāhmaṇa. One who is
born a brāhmaṇa may be accepted as a brāhmaṇa if he has the qualifications,
but otherwise he should not.
(Bhāvārtha-dīpikā commentary on Śrīmad Bhāgavatam 7.11.35)
Mahāprabhu's Definition of Who is and Isn't a
Brāhmaṇa: Envy has no place in the heart of a brahmana
১৪.৩৮
সহজে নির্মল এই ঽব্রাহ্মণঽ-হৃদয কৃষ্ণের ৱসিতে এই যোগ্য-স্থান হয
ঽমাৎসর্যঽ-চণ্ডাল কেনে ইহান্ ৱসাইলে পরম পৱিত্র স্থান অপৱিত্র কৈলে
14.38
sahaje nirmala ei 'brāhmaṇa'-hṛdaya kṛṣṇera vasite ei yogya-sthāna haya
'mātsarya'-caṇḍāla kene ihān vasāile parama pavitra sthāna apavitra kaile
The heart of a brāhmaṇa is by nature very clean; therefore it is a proper place for Kṛṣṇa to sit. Why have you allowed envy to sit there? Because of this , you have become like a caṇḍāla, the lowest of men, and you have also contaminated
a most purified place: your heart.
(Cc. Madhya 15.274-275)
The Evidence of the Smṛti
१४.३९
एतन् मे संशयं देव वद भूतपतेऽनघ
त्रयो वर्णाः प्रकृत्येह कथं ब्राह्मण्यमाप्नुयुः
स्थितो ब्राह्मण-धर्मेण ब्राह्मण्यम्- उपजीवति
क्षत्रियो वाथ वैश्यो वा ब्रह्म-भूयं स गच्छति
14.39
etan me saṁśayaṁ deva vada bhūtapate'nagha
trayo varṇāḥ prakṛtyeha kathaṁ brāhmaṇyamāpnuyuḥ
sthito brāhmaṇa-dharmeṇa brāhmaṇyam- upajīvati
kṣatriyo vātha vaiśyo vā brahma-bhūyaṁ sa gacchati
[Umā said] "O Śiva, master of the bhūtas. O sinless one, through what kind of
personal characteristics can the three classes of men kṣatriya, vaiśya, and śūdra
become brāhmaṇas? Is it possible for them to become brāhmaṇas? Please
enlighten my doubts on this subject." Śiva said, "If a kṣatriya or vaiśya is
established in brahminical behavior, and spends his whole life in brahminical
conduct, it is seen that such a person has attained brahminical status.
(Mahābhārata, Anuśāsana Parva 14.3.5,8)
The Verdict of the Mahābhārata on the Occupation of Brāmaṇas
१४.४० .४१
साम्प्रतं च मतो मेऽसि ब्राह्मणो नात्र संशयः
ब्राह्मणः पतनीयेषु वर्तमानो विकर्मसु यस्
तु शूद्रो दमे सत्ये धर्मे च सततोथितह्
तं ब्राह्मणम् अहं मन्ये वृत्तेन हि भवेद्- द्विजः
14.40 .41
sāmprataṁ ca mato me'si brāhmaṇo nātra saṁśayaḥ
brāhmaṇaḥ patanīyeṣu vartamāno vikarmasu yas
tu śūdro dame satye dharme ca satatothitah
taṁ brāhmaṇam ahaṁ manye vṛttena hi bhaved- dvijaḥ
(The brāhmaṇa told the "hunter"), "In my opinion, you are a brāhmaṇa. Of this
there is no doubt. It is my consideration that the brāhmaṇa who is proud and
addicted to sin, who is full of vice and always engaged in evil and degraded
practices, is certainly a śūdra. On the other hand, a śūdra who is endowed with
the virtues of righteousness, self-restraint, and truthfulness is, in my opinion, a
brāhmaṇa. The only qualifications for brahminical status are truthful character
and saintly behaviour.
(Mahābhārata, Vana Parva 215.13-15)
१४.४२ .४३
हिंसानृत-प्रिया लुब्धाः सर्व-कर्मोपजीविनः कृष्ण
शौचपरिभ्रष्ठास् ते द्विजाः शूद्रतां गताः
सर्व-भक्ष्यरतिर् नित्यं सर्व-कर्मकरो ऽशुचिः
त्यक्त-वेदस् त्व् अनाचारः स वै शूद्र इति स्मृतः
14.42 .43
hiṁsānṛta-priyā lubdhāḥ sarva-karmopajīvinaḥ kṛṣṇa
śaucaparibhraṣṭhās te dvijāḥ śūdratāṁ gatāḥ
sarva-bhakṣyaratir nityaṁ sarva-karmakaro 'śuciḥ
tyakta-vedas tv anācāraḥ sa vai śūdra iti smṛtaḥ
Brāhmaṇas who live a life of violence, lies, and greed, who are impure and
indulge in all kinds of karmic activity in order to maintain their lives are
degraded to the status of śūdras. Such a person, who eats anything and
everything without discrimination, who is attached to worldly things, who will
accept any occupation just to make money, who has given up Vedic dharma and
proper behaviour is called a śūdra.
(Mahābharata, Śānti Parva 189.7)
The Smṛti on the Occupational Behavior of
Brāhmaṇas
१४.४४
यत्रैतल्-लक्ष्यते सर्प वृत्तं स ब्राह्मणः स्मृतः
यत्रैतन् न भवेत् सर्प तं शूद्रमिलि निर्दिशेत्
14.44
yatraital-lakṣyate sarpa vṛttaṁ sa brāhmaṇaḥ smṛtaḥ
yatraitan na bhavet sarpa taṁ śūdramili nirdiśet
[Yudhiṣṭhira said] "O serpent, whoever has the characteristics of a brāhmaṇa
is said to be a brāhmaṇa. One who doesn't have the characteristics of a
brāhmaṇa is a śūdra, even if he is "born" a brāhmaṇa.
(Mahābharata, Vana Parva 180.26)
An Example of the Conduct of a Brāhmaṇa
१४.४५
तं होवाच किं गोत्रो नु सौम्यसीति.
स होवाच नाहमेतद्वेद भो यद्-गोत्रो ऽहम् अस्मि.
अपृच्छं मातरम् सा मा प्रत्यब्रवीद् भह्वहं चरन्ती परिचारिणी यौवने त्वामलभे.
साहं एतत् न वेद यद्-गोत्रस्-त्वमसि. जबाला तु नामा अहमस्मि, सत्यकामो नाम त्वमसीति.
सोऽहं सत्यकामो जाबालो ऽस्मि भो इति.
तं होवाच नैतदब्राह्मणो विवक्तुम्-अर्हति समिधं
सौम्या आहर. उप त्वा नेस्ये. न सत्यादगा इति.
14.45
taṁ hovāca kiṁ gotro nu saumyasīti.
sa hovāca nāhametadveda bho yad-gotro 'ham asmi.
apṛcchaṁ mātaram sā mā pratyabravīd bhahvahaṁ carantī paricāriṇī yauvane tvāmalabhe.
sāhaṁ etat na veda yad-gotras-tvamasi. jabālā tu nāmā ahamasmi, satyakāmo nāma tvamasīti.
so'haṁ satyakāmo jābālo 'smi bho iti.
taṁ hovāca naitadabrāhmaṇo vivaktum-arhati samidhaṁ
saumyā āhara. upa tvā nesye. na satyādagā iti.
The wise Gautama asked Satyakāma, "My dear boy, what is your gotra?" The boy said,
"I do not know what my caste or family background is. I asked my mother, and
she said, 'When I was young, I wandered here and there and knew many men.
Then you were born. I knew so many men that I don't know who your father is, or what your caste is.
All I know is that my name is Jabala and your name is Satyakāma (One who wants truth).' Therefore I am known as the Satyakāma of Jabala, and do not know my caste".
Gautama said, "My dear boy, you speak truthfully, and therefore you must be a
brāhmaṇa. No one but a brāhmaṇa could speak such an unpalatable truth. O
beautiful young boy, go and bring me wood for the sacrificial fire. I shall
initiate you as my disciple, for you never depart from the truth.
(Chāndogya Upaniṣad 4.4.4, Gautama)
१४.४६
आर्ज्ववं ब्राह्मणे साक्षात् शूद्रोऽनार्जव- लक्षणाः
गौतमस्त्व् इति विज्ञाय सत्य-काममुपानयत्
14.46
ārjvavaṁ brāhmaṇe sākṣāt śūdro'nārjava- lakṣaṇāḥ
gautamastv iti vijñāya satya-kāmamupānayat
Truthfulness is the symptom of a brāhmaṇa, whereas dishonesty is the symptom
of a śūdra. Knowing this, Gautama Ṛṣī initiated
Satyakāma as a brāhmaṇa.
(Chāndogya Upaniṣad, Mādhva-bhāṣya, Sāma- saṁhitā)
The Evidence of Vedānta-sūtra and the Example of Citraratha-
१४.४७
शुगस्य तदनादर-श्रवणात् सूच्यते हि" नासौ पौत्रायणः
शूद्रः शुचाद्-ब्रवणम् एव हि शुदत्वम्
राजा पौत्रायणः शोकाच्-छुद्रोति मुनिनोदितः
प्राण-विद्याम्-अवाप्यास्मात् परं
धर्म-वाप्तवान्
14.47
śugasya tadanādara-śravaṇāt sūcyate hi" nāsau pautrāyaṇaḥ
śūdraḥ śucād-bravaṇam eva hi śudatvam
rājā pautrāyaṇaḥ śokāc-chudroti muninoditaḥ
prāṇa-vidyām-avāpyāsmāt paraṁ
dharma-vāptavān
The following story is from the Chandogya Upaniṣad (Saṁvarga-vidya 4):
There once was a great king named Jānaśruti Pautrāyaṇa, who was famous for his good
works. Two ṛṣis wanted to create a desire for spiritual knowledge in his heart
and they took the form of swans to accomplish this.
One of them praised the king while the other contemptously accused him of lacking spiritual knowledge.
The swan then praised the sage Raikva for being very learned. Upon hearing
this the king was smitten with grief and approached the sage Raikva with
presents seeking spiritual knowledge from him. Raikva twice addressed the king, calling him a śūdra.
"O Śūdra, you have brought all these presents, and now you want me to
instruct you?" Thereafter, Raikva taught him the spiritual science.
The Brahma-sūtra says: "Raikva addressed Jānaśruti Pautrāyaṇa as śūdra
because Pautrāyaṇa was overwhelmed with sorrow."
The use of the word śūdra in this verse does not mean that Jānaśruti was a śūdra at birth, but that he was lamenting. The purport is that those who are overwhelmed by lamentation are known as śūdras.
It is written in the Padma- Purāṇa that King Pautrāyaṇa was a
kṣatriya and that because of his lamentation, Raikva Muni called him a śūdra.
[The word śūdra, therefore, means "one who laments."] Later, Pautrāyaṇa
gained knowledge of the ultimate goal of life and the supreme religion from
Raikva.
(Brahma-sūtra 1.3.34) Madhvācārya's Commentary,
Quoting from Padma-Purāṇa-
१४.४८
"क्षत्रियत्वावगतेश् च उत्तरत्र चैत्र-रथेन लिङ्गात्" भाष्ये॒
"अयं अश्वतरीरथ इति चित्ररथ सम्वन्धिनित्वेन लिङ्गेन पौत्रायणस्य क्षत्रियत्वावगतेश् च रथस्त्वश्वतरीयुक्तश्चित्र
इत्यभिधीयते इति ब्राह्मे यत्र वेदो रथस् तत्र न वेदो यत्र नो रथ इति च
ब्रह्म-वैवर्ते"
14.48
"kṣatriyatvāvagateś ca uttaratra caitra-rathena liṅgāt" bhāṣye:
"ayaṁ aśvatarīratha iti citraratha samvandhinitvena liṅgena pautrāyaṇasya kṣatriyatvāvagateś ca rathastvaśvatarīyuktaścitra
ityabhidhīyate iti brāhme yatra vedo rathas tatra na vedo yatra no ratha iti ca
brahma-vaivarte"
The Brahma-sūtra says: "That Jānaśrūti was kṣatriya and not a śūdra is
understood from the rest of the story, where he is described along with a
kṣatriya, Abhipratṁrin, who was a Caitra- ratha." [Because Jānaśrūti was a
kṣatriya and not a śūdra by quality, he was fit for hearing spiritual knowledge
from Raikva Muni, who would not have instructed him if he actuallly was a
śūdra. The purpose of Raikva Muni's calling him a śūdra was simply to
illustrate that constant lamentation is the quality of a śūdra, and that if he were
to instruct Jānaśrūti, the king would have to rid himself of the tendency toward
lamentation. That Raikva did instruct Jānaśrūti is proof that the king freed
himself from the tendency, and was not a śūdra, but was qualified to study the
Vedas. Those who have the qualities of śūdras are forbidden to study the Vedas
because they will pervert the meaning of the
Vedas.]
The whole point is that one may know a person's varṇa or social position from his qualities.
(Brahma-sūtra 1.3.35 and commentary)
Members of Other Castes who Became Brāhmaṇas
१४.४९
नाभागा-दिष्टपुत्रो द्वौ वैश्यौ ब्राह्मणतां गतौ
14.49
nābhāgā-diṣṭaputro dvau vaiśyau brāhmaṇatāṁ gatau
Nābhāga and Diṣṭhaputra were two vaiśyas who attained the status of brāhmaṇas.
(Hari-vaṁśa 11)
१४.५०-५६
एवं विप्रत्वमगमद्वीतहव्यो नराधिपः भृगोः प्रसादाद् राजेन्द्र क्षत्रियः क्षत्रियर्षभ तस्य गृत्समदः पुत्रो रूपेणेन्द्र इवापरः स ब्रह्मचारी विर्प्रर्शिः श्रीमान् गृत्समदो ऽभवं पुत्रो गृत्समदस्यापि सुचेताभवत्-द्विजः वर्चाः सुतेजसः पुत्रो विहव्यस्तस्य चात्मजः विहवस्य तु पुत्रस्तु वित-तस्य चात्मजः विततस्य सुतः सत्यः सन्तः सत्यस् स्य चात्मजःश्रवास्तस्य सुतश्चर्षिः श्रवसश्चाभवत्तमः तमसश् च प्रकाशो ऽभुत्तनयो द्विजसत्तमः प्रकाशस्य च वागिन्द्रो बभुव जयतां बरः तस्यात्मजश् च प्रमितिर्वेद-वेदाङ्गपारन्ग घृताच्यां तस्य पुत्रस्तु रुरुर्नामोदपद्यत प्रमद्वरायस्त रुरोः पुत्रः समुपद्यत शुनको नाम विप्रर्षिर्यस्य पुत्रोऽथ शौनकः
14.50-56
evaṁ vipratvamagamadvītahavyo narādhipaḥ bhṛgoḥ prasādād rājendra kṣatriyaḥ kṣatriyarṣabha tasya gṛtsamadaḥ putro rūpeṇendra ivāparaḥ sa brahmacārī virprarśiḥ śrīmān gṛtsamado 'bhavaṁ putro gṛtsamadasyāpi sucetābhavat-dvijaḥ varcāḥ sutejasaḥ putro vihavyastasya cātmajaḥ vihavasya tu putrastu vita-tasya cātmajaḥ vitatasya sutaḥ satyaḥ santaḥ satyas sya cātmajaḥśravāstasya sutaścarṣiḥ śravasaścābhavattamaḥ tamasaś ca prakāśo 'bhuttanayo dvijasattamaḥ prakāśasya ca vāgindro babhuva jayatāṁ baraḥ tasyātmajaś ca pramitirveda-vedāṅgapāranga ghṛtācyāṁ tasya putrastu rururnāmodapadyata pramadvarāyasta ruroḥ putraḥ samupadyata śunako nāma viprarṣiryasya putro'tha śaunakaḥ
Bhima explained how King Vītahavya became a brāhmaṇa: "O King
Rajendra, best of the kṣatriyas, Vītahavya was a kṣatriya, but by the grace of
Bhṛgu Muni, he became a brāhmaṇa. His son, Gṇtsamada, who was inferior to
none save Indra, was a brahmacārī and a learned Ṛṣī. Gṇtsamada's son, Suceta, was a learned brāhmaṇa.
Suceta's son was Varcāh, and his son was Vitatya, whose son was Vāgindra. His son was Santa, his son was ṇñiśravā, his son was Tama. Tama's son, was the best of brāhmaṇas, Prakāśa, whose son was Vāgindra, the foremost of all reciters of the Vedic mantras. Vāgindra had a son whose name was Pramati. Pramati was a master of all the Vedas and their branches. Pramati begot in the womb of the apsarā, Ghṇtṁcī, a son named
Ruru, who had a son by his wife, Pramadvara.
Ruru's son was the venerable ṛṣī, Śunaka. The son of Śunaka was the great sage
Śaunaka (who heard Bhāgavatam from Suta Gosvāmī at
Naimiśaraṛya). In this way, O best of kings, the great king Vītahavya, a kṣatriya, attained the
status of a brāhmaṇa by the mercy of Bhrgu, and by dint of his sons and
decendants becoming great brāhmaṇas.
(Mahābhārata, Anuśāsana Parva, 30.66, 58, 60-65)
Examples from Bhāgavatam on BrahminicalConduct
१४.५७
यवीयांस एकाशीतिर् जायन्तेयाः पितुर् आदेशकरा महा-शालीना महा-श्रोत्रिया
यज्ञ-शीलाः कर्म-विशुद्धा ब्राह्मणा बभूवुः
14.57
yavīyāṁsa ekāśītir jāyanteyāḥ pitur ādeśakarā mahā-śālīnā mahā-śrotriyā
yajña-śīlāḥ karma-viśuddhā brāhmaṇā babhūvuḥ
In addition to these nineteen sons mentioned above, there were eighty-one
younger ones, all born of Rṣabhadeva and Jayantī. According to the order of
their father, they became cultured, well-behaved, pure in their activities, expert
in Vedic knowledge and the performance of Vedic rituals.
(Bhāg. 5.4.13)
१४.५८
पूरोर् वंशं प्रवक्ष्यामि यत्र जातो ऽसि भारत
यत्र राजर्षयो वंश्या ब्रह्म-वंश्याश् च जज्ञिरे
14.58
pūror vaṁśaṁ pravakṣyāmi yatra jāto 'si bhārata
yatra rājarṣayo vaṁśyā brahma-vaṁśyāś ca jajñire
[Śukadeva Gosvāmī said] O Mahārāja Parikṣit, descendent of Mahārāja Bhārata, I shall now describe the dynasty of Pūru, in which you were born, in which many saintly kings appeared, and from which many dynasties of brāhmaṇas began.
(Bhāg. 9.20.1)
१४.५९
काश्यः कुशो गृत्समद इति गृत्समदाद् अभूत् शुनकः शौनको यस्य बह्वृच-प्रवरो मुनिः
14.59
kāśyaḥ kuśo gṛtsamada iti gṛtsamadād abhūt śunakaḥ śaunako yasya bahvṛca-pravaro muniḥ
Kṣatraviddha's son was Suhotra, who had three sons, named Kāśya, Kuśa, and Gṛtsamada. From Gṛtsamada came Śunaka, and from him came Śaunaka, the great saint, the best of those conversant with the Ṛg Veda.
The Words of Brahmā From the Padma-Purāṇa
१४.६०-६२
सच्-छ्रोत्रिय-कुले जातो अक्रियो नैव पूजितः
असत्-क्ष्त्रकुले पूज्यो व्यास-वैभाण्डुकय् यथा
क्षत्रियाणां कुले जातो विश्वामित्रोऽस्ति मत्समः
वेश्यापुत्रो Vअसिष्ठश् च अन्ये सिद्धा द्विजातयः
यस्य तस्य कुले जातो गुणवानेव तैर्गुनैः
साक्षाद् ब्रह्मनयो विप्रः पूजीयह् प्रयत्नतः
14.60-62
sac-chrotriya-kule jāto akriyo naiva pūjitaḥ
asat-kṣtrakule pūjyo vyāsa-vaibhāṇḍukay yathā
kṣatriyāṇāṃ kule jāto viśvāmitro'sti matsamaḥ
veśyāputro Vasiṣṭhaś ca anye siddhā dvijātayaḥ
yasya tasya kule jāto guṇavāneva tairgunaiḥ
sākṣād brahmanayo vipraḥ pūjīyah prayatnataḥ
[Lord Brahmā said] If one is born in a family of brāhmaṇas who are absorbed in hearing divine sound, but has bad character and behaviour, he is not worshipable as a brāhmaṇa. On the other hand, Vyāsa and Vaibhāṇḍaka Muni were born in unclean circumstances, but they are worshipable. In the same way, Viśvamitra Muni was born a kṣatriya, but he became equal to me by his qualities and activities. Vasiṣṭha was born as a son of a prostitute. Many other great souls who manifested the qualities of first-class brāhmaṇas also took birth in similar humble circumstances, but they are also called perfect. The place where one takes birth is of no importance in determining whether one is a brāhmaṇa. Those who have the qualities of brāhmaṇas are recognized everywhere as brāhmaṇas, and those who have such qualities are worshipable by everyone. (Padma Purāṇa, Sṇñṭhi-Khaṇḍa 43.321,322 Gautamīya-saṃskaraṇa)
Those Born Brāhmaṇas in Kali-yuga are not Brahmaṇas by birth
१४.६३
अशुद्धाः शूद्र-कल्पा हि ब्राह्मणः कलि-सम्भवाः
तेषाम् आगम-मार्गेण शुद्धिर् न श्रोत-वर्त्मना
14.63
aśuddhāḥ śūdra-kalpā hi brāhmaṇaḥ kali-sambhavāḥ
teṣām āgama-mārgeṇa śuddhir na śrota-vartmanā
The brāhmaṇas born in the age of Kali are merely śūdras. Their so-called Vedic path of karma is polluted and cannot purify them. They can only be purified by following the path of the āganas orpañcaratrika-viddhi. (Hari-bhakti-vilāsa 5.5, from Viṣṇu Yāmala)
What is Dīkṣā?
१४.६४
दिव्यम् ज्ञानं यतो दद्यात् कुर्यात् पापस्य संक्षयम्
तस्माद्-दीक्षेति सा प्रोक्ता देशिकैस् तत्त्व-कोविदैः
14.64
divyam jñānaṃ yato dadyāt kuryāt pāpasya saṃkṣayam
tasmād-dīkṣeti sā proktā deśikais tattva-kovidaiḥ
The process by which divine knowledge (divya jñāna) is given and sins are destroyed is called dikṣa by the highly learned scholars who are expert in spiritual affairs. (Hari-bhakti-vilāsa 2.9, from Viṣṇu Yāmala)
Dīkṣā can Make a Common man a Brāhmaṇa
१४.६५
यथा कञ्चनतां याति कांस्यं रस-विधानतः
तथा-दीक्षा-विधानेन द्विजत्वं जायते नृणाम्
14.65
yathā kañcanatāṃ yāti kāṃsyaṃ rasa-vidhānataḥ
tathā-dīkṣā-vidhānena dvijatvaṃ jāyate nṛṇām
Just as bell metal is transformed into gold by alchemy, a common man is transformed into a twice-born brāhmaṇa by dīkṣā from a bona find spiritual master.
(Hari-bhakti-vilāsa 2.12, from Tattva Sṃgara)
१४.६५अ
नृणां सर्वेषाम् एव द्विजत्वं "विप्रता
14.65a
nṛṇāṃ sarveṣām eva dvijatvaṃ "vipratā"
The purport is that anyone can become twice-born if he is properly initiated.
(Sanātana Gosvāmī's Dig Darśinī commentary on the above verse)
The Guru Initiates the Humble Disciple
१४.६६
स्वयं ब्रह्मणि निक्षप्तान् जातान् एव हि मन्त्रतः
विनीतानथ पुत्रादीन् संस्कृत्य प्रतिभोधयेत्
14.66
svayaṃ brahmaṇi nikṣaptān jātān eva hi mantrataḥ
vinītānatha putrādīn saṃskṛtya pratibhodhayet
When the guru gives the mantra to his disciple according to the rules and regulations of pāñcarātrika-viddhi, then, by the influence of that mantra, the disciple never takes birth again. A humble disciple conducts himself with great respect for his spiritual master as if he is a son of the guru. To such a humble disciple, who has been purified by the appropriate saṃskāras, the guru teaches the meaning of the mantra. This is the way that spiritual initiation is performed according to the rules and regulations of scripture.
(Nārada Paṣcarātra, Bharadvāja-saṃhitā 2.34)
The Evidence of Mahābhārata
१४.६७
एतैः कर्म-फलैर्-देवि न्यून-जाति-कुलोद्भवः
शूद्रोऽप्य् आगम-सम्पन्नो द्विजो भवति संस्कृतः
14.67
etaiḥ karma-phalair-devi nyūna-jāti-kulodbhavaḥ
śūdro'py āgama-sampanno dvijo bhavati saṃskṛtaḥ
O goddess, even a śūdra can be purified though carefully following the proper conduct of a brāhmaṇaas prescribed in the Pañcaratra. Thus he is purfied of karmic reactions and by accepting initiation from a bona fide spiritual master he becomes a brāhmaṇa. (Mahābhārata, Anuśāsana Parva 143.46)
१४.६८
न योनिर् नापि संस्कारो न श्रुतं न च सन्ततिः
कारणानि द्विजत्वस्य वृत्तम् एव तु कारणम्
14.68
na yonir nāpi saṃskāro na śrutaṃ na ca santatiḥ
kāraṇāni dvijatvasya vṛttam eva tu kāraṇam
Neither birth, nor purificatory rites (saṃskāras), nor learning, nor offspring are qualifications for brahminical status. Only brahminical conduct is the basis for brahminical status. (Mahābhārata, Anuśāsana Parva 143.50)
१४.६९
सर्वोऽयं ब्राह्मणो लोके वृत्तेन तु विदीयते
वृत्ते स्थितस्तु शूद्रोऽपि ब्राह्मणत्वं नियच्छति
14.69
sarvo'yaṃ brāhmaṇo loke vṛttena tu vidīyate
vṛtte sthitastu śūdro'pi brāhmaṇatvaṃ niyacchati
All genuine brāhmaṇas in the world are brāhmaṇas by virtue of their conduct. A śūdra who is established in good conduct is regarded as having attained the status of a brāhmaṇa. (Mahābhārata, Anuśāsana Parva 143.51)
The Conclusion of the Gosvāmīs
१४.७०
ब्राह्मण-कुमाराणां शौक्रे जन्मनि दुर्जातित्वाभावोऽपि सवन-योग्य्-अत्वाय पुण्य-विशेसमय सावित्र-जन्म-सापेक्षत्वात्. टतश्च अदीक्षितस्य श्वादस्य. श्वादस्य सवन योग्यत्व-प्रतिकूल-दुर्जात्यारमकं प्रारब्धमपि गतम् एव, किन्तु शिष्ठाचाराभावात् अदीक्षितस्य श्वादस्य दीक्षां विना सावित्र्यं जन्म नास्तीति ब्राहमन-कुमाराणां सवन-योग्यत्वा भावावच्छेदक पुण्य विशेषमय-सवित्र जन्मापेक्षावदस्य अदीक्षितस्य श्वादस्य सावित्र्य-जन्मान्तरोपेक्सो वर्तत इति भावः
14.70
brāhmaṇa-kumārāṇāṃ śaukre janmani durjātitvābhāvo'pi savana-yogy-atvāya puṇya-viśesamaya sāvitra-janma-sāpekṣatvāt. Tataśca adīkṣitasya śvādasya. śvādasya savana yogyatva-pratikūla-durjātyāramakaṃ prārabdhamapi gatam eva, kintu śiṣṭhācārābhāvāt adīkṣitasya śvādasya dīkṣāṃ vinā sāvitryaṃ janma nāstīti brāhamana-kumārāṇāṃ savana-yogyatvā bhāvāvacchedaka puṇya viśeṣamaya-savitra janmāpekṣāvadasya adīkṣitasya śvādasya sāvitrya-janmāntaropekso vartata iti bhāvaḥ
[This is a quotation from Jīva Gosvāmī's commentary on a verse of Bhakti-rasāmṛta-sindhu, Pūrva Vibhāga 1.13, which Rūpa Gosvāmī quotes from Śrīmad Bhāgavatam (3.33.6).]
The Bhāgavatam verse and its purport by Śrīla Prabhupāda is given as follows:
"To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.
Purport: Herein the spritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed. Rūpa Gosvāmī has discussed the sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-rasāmṛta-sindhu, that those who engage in devotional service become freed from the reactions of all sinful activities. This is also confirmed in Bhagavad-gītā. The Lord says that He takes charge of one who surrenders to Him and makes him immune to all reactions to sinful activities.
If by chanting the holy name of the Supreme Personality of Godhead one becomes so swiftly cleared of all reactions to sinful activities, then what is to be said of those persons who see Him face to face? Another consideration here is that persons who are purified by the process of chanting and hearing become immediately eligible to perform Vedic sacrifices. Generally, only a person who is born in a family of brāhmaṇas, who has been reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is allowed to perform the Vedic sacrifices, but here the word sadyaū, "immediately," is used.
Śrīdhara Svāmī also remarks that one can immediately be eligible to perform Vedic sacrifices. A person born in a family of the low caste which is accustomed to eating dogs is so positioned due to his past sinful activites, but by chanting or hearing once in pureness, or in a offenseless manner, he is immediately relieved of the sinful reaction. Not only is he relieved of the sinful reaction, but he immidiately achieves the result of all purificatory processes. Taking birth in the family of a brāhmaṇa is certainly due to pious activities in one's past life, but still a child who is born in a brāhmaṇa family depends on his further reformation upon initiation, acceptance of a sacred thread, and many other reformatory processes.
But a person who chants the holy name of the Lord, even if born in family of caṇdalas, dog-eaters, does not need reformation. Simply by chanting Hare Kṛṣṇa, he immediately becomes purified and becomes as good as the most learned brāhmaṇa. Śrīdhara Svāmī especially remarks in this connection, anena pūjyatavaṃ lakṣyate.
Some caste brāhmaṇas remark that by chanting Hare Kṛṣṇa, purification begins. Of course, that depends on the individual process of chanting, but this remark of Śrīdhara Svāmī's is completely applicable if one chants the holy name of the Lord without offense for he immediately becomes more than a brāhmaṇa. As Śrīdhara Svāmī says, pūjyatvam: he immediately becomes as respectable as a most learned brāhmaṇa and can be allowed to perform Vedic sacrifices.
If simply by changing the holy name of the Lord one becomes sanctified instantly, then what can be said of those persons who see the Supreme Lord face to face and who can understand the descent of the Lord as Devahūti understands Kapiladeva. Usually, initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that a disciple has become competent and purified by the process of chanting, he offers the sacred thread to the disciple just so that he will be recognized as one-hundred-percent equal with a brāhmaṇa. This is also confimed in the Hari-bhakti-vilāsa by Śrī Sanātana Gosvāmī:
"As base metal can be changed into gold by a chemical process, any person can similarly be changed into a brāhmaṇa by dikṣṃ-vidhāna, the initiation process." It is sometimes remarked that by the chanting process one begins to purify himself and can take birth in his next life in a brāhmaṇa family and then be reformed.
But at this present moment, even those who are born in the best brāhmaṇa families are not reformed, nor is there any certainty that they are actually born of brāhmaṇa fathers. Formerly the garbhādhāna reformatory system was prevalent, but at the present moment there is no such garbhadhāna, or seed-giving ceremony. Under these circumstances, no one knows if a man if factually born of a brāhmaṇa father. Whether one has acquired the qualification of a brāhmaṇa depends on the judgement of the bona fide spiritual master. He bestows upon the disciple the position of a brāhmaṇa by his own judgement. When one is accepted as a brāhmaṇa in the sacred thread ceremony, under the pāñcarātrika system, then he is dvija, twice-born. That is confimed by Sanātana Gosvāmī: dvijatvaṃ jāyate. By the process of initiation, a person is accepted as a brāhmaṇa in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaiṣṇava, which means that the brahminical qualification is already acquired.
The import of the above commentary by Jīva Gosvāmī on this verse is summarized as follows by Bhakti Hṛdaya Bana Mahārāja in his translation of Bhakti-rasāmṛta-sindhu (which Śrīla Prabhupāda at one time authorised his disciples to read in a letter to Yamunā Dāsī in 1968):
"According to Śrī Jīva Gosvāmī, though this rudimentary bhakti in a born caṇḍāla will remove the effects of his past misdeeds, yet he must wait for the next birth in a higher social status to qualify himself for the performance of the Vedic sacrifices. [Śrīla Jīva Gosvaāī says that just as one who is born a brāhmaṇa must wait to be purified though the sacred thread ceremony in order to perform sacrifice, in the same way, one who has chanted the holy name is eligible to perform Vedic sacrifice, but must wait to take birth as a brāhmaṇa in order to actually perform Vedic sacrifice.]
Jīva Gosvāmī, it is obvious, is reluctant to disturb the social order and tries to conform, as far as possible to the extant practices and ideas of the Hindu society of his time. Viśvanatha Cakravartī, however, considers Jīva Gosvāmī's view to give away the whole case for the quality of prārabdha-pṃpaharatva [power of deliverance from sin] that is claimed for bhakti. Viśvanātha's view is that bhakti, however slight, will at once remove all taints from the fallen human being and qualify him for the highest social duties of the Hindus. This is rather a controversial problem. The question is between 'eligibility' and ' capability'. Jīva Gosvāmī here argues that a brāhmaṇa born in a higher social order because of good deeds in previous births is eligible to perform Vedic rituals; while even a caṇḍāla born in the lowest social order owing to his misdeeds in previous births, becomes fully capable of performing such Vedic rituals when his prārabdha is wiped out by singing and listening to the name of the Lord in the stage of practice of bhakti."
But, as even a person born in a brāhmaṇa family has to wait till his sacred thread ceremony before he can actuallly perform such Vedic rituals in spite of his eligibility, so a devotee born in a caṇḍāla family, is cleansed of his sins committed in previous births by practising the rudiments of bhakti and becomes eligble to perform Vedic rites, but he does not do this as he is not interested in the fruits of Vedic karma."
१४.७१
तद् एवं दीक्षातः परस्ताद् एव तस्य ध्रुवस्येव
द्विजित्व-संस्कारस्त-दावाधि-तत्वात्तत्तन्-मन्त्राधि देवाज्-जातः
14.71
tad evaṃ dīkṣātaḥ parastād eva tasya dhruvasyeva
dvijitva-saṃskārasta-dāvādhi-tatvāttattan-mantrādhi devāj-jātaḥ
As soon a Lord Brahmā was initiated by the gāyatrī mantra he was twice born. After this, the mantra sprang forth from the lotus mouth of that foremost of the demigods and he began to chant the gāyatrī[by which all subsequent brāhmaṇas are initiated.](Brahma-saṃhitā 5.27, Jīva Gosvāmī's commentary)
Three kinds of Birth Seminal, Brahminical, and Mantra-dīkṣā
१४.७२
मातुरग्रेऽधि-जननं द्वितीयं मौञ्जिबन्धने
तृतीयं यज्ञ-दीक्षायां द्विजस्य श्रुति-चोदनात्
14.72
māturagre'dhi-jananaṃ dvitīyaṃ mauñjibandhane
tṛtīyaṃ yajña-dīkṣāyāṃ dvijasya śruti-codanāt
The śruti states that a brāhmaṇa gets his first birth from his mother (śaukra-janma, seminal birth). He gets his second birth by receiving the sacred thread (sṃvitra-janma), and finally he gets his third birth by yajña-dīkṣā (ceremonial initiation at a fire sacrifice). (Manu-saṃhitā 2.169)
Śrīdhara Svāmī's Remarks on the Three Kinds of Birth
१४.७२
मातुरग्रेऽधि-जननं द्वितीयं मौञ्जिबन्धने
तृतीयं यज्ञ-दीक्षायां द्विजस्य श्रुति-चोदनात्
14.73
trivṛt śotraṃ sāvitraṃ daikṣamiti triguṇitaṃ janma
[In this verse from Śrīmad Bhāgavatam (10.23.39), dhig janma nastrivṇd..."To hell with our threefold birth as brāhmaṇas!] The word tṇivṛt means the threefold births śaukra-janma, purity of heredity and family, sṃvitra-janma, investiture with the sacred thread and initiation into the gāyatrī-mantra, and daikṣa-janma (consecration for Vedic sacrifices).
(Śrīdhara Svāmī, Bhāvārtha-dīpikā 10.23.39)
Who has Done the Forty-eight Kinds of Saṃskāras is a Proper Brāhmaṇa
१४.७४
यस्यैतेऽष्ठ चत्वारिंशत् संस्काराः स ब्राह्मणः
14.74
"yasyaite'ṣṭha catvāriṃśat saṃskārāḥ sa brāhmaṇaḥ"
One who has performed the forty-eight kinds of saṃskāras is a brāhmaṇa.
1. garbhādhāna impregnation
2. puṃsavana causing the birth of a male child
3. sīmantonnayana parting of the hair
4. jāta-karma the duties after the birth of a child
5. nāma-karaṛa naming ceremony
6. niṣkramaṇa taking the child out of the room for the first time
7. anna-prāśāna eating grains
8. karaṛavedha piercing ears
9. caudakarma shaving the head
10. upanayana sacred thread
11. samāvartane completing education
12. vivāha marriage
13. antyeṣṭi funeral
14. deva yajña sacrifice to the gods
15. pitṛ yajña sacrifice to manes
16. bhuta yajña sacrifice to living beings.
17. nara yajña sacrifice to human beings
18. atithi yajña treating the guests
19-41. One may also perform the following sacrifices or yajña:
deva-vrata catuñṭhaya, añṭhakā-śrāddha, pṃrvaṛa-śrāddha, śrāvanī, āgrāyaṛī, prauñṭhapadī, caitra, cṃturmāsya, niruḍa paśubandha, sautrāmaṛi, agniñṭhoma, atyagniñṭhoma, uktha, ñoḍañī, vājpeya, atirātra, āptoryāma, rājasūyā. These are the names of various sacrifices performed by brahmaṇas.
42-45. agnyādheyam, agnihotram, darśa-paurṇamasya, agrayāṛeñṭi.
46. śauca cleanliness
47. anāyasa-maṅgalācāra The auspicious acts done without endeavor.
48. akārpaṛya aspṛhā freedom from miserliness and desire.
(Mahābhārata, Śānti Parva 189.2)
[The point here is that simply by practicing bhakti and chanting the holy name one becomes qualified as a member of the highest social order by dint of devotion to God; whereas the path of becoming a proper brahamaṇa through ritual and ceremony is fraught with difficulties and extremely complicated. The goal of life is not brahmanism, but divine love. Where the path to brahmanism is complicated by ritual sacrifice, the path to devotion through surrender and faith is clear and simple. BVM]
The One Branch and the Many Branches
१४.७५
यद् अप्य् उक्तं गर्भाधानादि-दाहान्त- संस्कारान्तर-सेवनाद् भागवता नामब्राह्मण्यम्-
इतिः तत्राप्य्-अज्ञानम्-एवापराध्यति, न पुनरायुस्मतो दोषः॑
यदेते वंश-परम्परया बाजसनेय-शाखा- मधीयानाः कात्यायनादिगृह्योक्त-
मार्गेण गर्भाधानादि-संस्कारान् कुर्वते, ये पुनः
सार्वत्रनुवचन-प्रभृति त्रयी-धर्म-त्यागेन एकायन-श्रुति-विहितानेव
चत्वारिंशत् संस्कारान् कुर्वते तेऽपि स्वशाखा गृह्योक्तम्-अर्थं
यथादनुतिष्ठमानाः न शाखान्तरीय- कर्मानुष्ठानाद्-बृआह्मण्यात् प्रच्यवन्ते, अन्येषामपि परशाखा-विहित- कर्मान् अनुष्ठान-निमित्ताब्राह्मण्य- प्रसण्गात्.
14.75
yad apy uktaṁ garbhādhānādi-dāhānta- saṁskārāntara-sevanād bhāgavatā nāmabrāhmaṇyam-
itiḥ tatrāpy-ajñānam-evāparādhyati, na punarāyusmato doṣaḥ;
yadete vaṁśa-paramparayā bājasaneya-śākhā- madhīyānāḥ kātyāyanādigṛhyokta-
mārgeṇa garbhādhānādi-saṁskārān kurvate, ye punaḥ
sārvatranuvacana-prabhṛti trayī-dharma-tyāgena ekāyana-śruti-vihitāneva
catvāriṁśat saṁskārān kurvate te'pi svaśākhā gṛhyoktam-arthaṁ
yathādanutiṣṭhamānāḥ na śākhāntarīya- karmānuṣṭhānād-bṛāhmaṇyāt pracyavante, anyeṣāmapi paraśākhā-vihita- karmān anuṣṭhāna-nimittābrāhmaṇya- prasaṇgāt.
[In the Āgama-Prāmāṇya, Yāmunācārya establishes the Prāmāṇya, or authority, of the Pañcarātrika scriptures (āgama, tantra, śāstra) in defense against the community of smārta brāhmaṇas who were at the time challenging the authority of the Pañcaratra traditions as being non-Vedic. Because Yāmunācārya's credibility as a Vedic brāhmaṇa could not be challenged, he was in a strong position to mount a defense of Pañcarātrika traditions.
According to Yāmunācārya, the class of qualified brāhmaṇas included those
Deity worshipers who were not professional, but who worshiped only for their
own benefit and the benefit of others, and who performed forty saṁskāras or
purificatory practices based on the ancient Vājasaneya or Śukla Yajur Veda as
an alternative to the traditional Vedic practices.
The ritualistic priests, or smārta-brāhmaṇas, who were Yāmunācārya's enemies claimed that the practice of these
alternate saṁskāras were non-Vedic, and therefore unholy. They accused Yāmunācārya of deceit by trying to base the system of saṁskāras on the lost Vedic scriptures.
The ācārya's arguments on this point were difficult for the
smārtas to defeat, however, since the practice of referring to lost or apocryphal Vedic
scriptures was invented by the smārtas themselves to justify their own non-Vedic
practices and give them a "Vedic" basis.
Even the strictest smārta brāhmaṇa has to admit that there are injunctions and rituals in the dharma-śāstras for which
there are no known Vedic injuctions, but for which a Vedic basis must be presumed.
In light of this, smārta brāhmaṇas have often appealed to the lost Vedic scriptures (such as the single original Veda which
Vyāsadeva divided into three parts) in order to justify the practices and rules of corollary Vedic literatures such as the Manu-saṁhitā, which forms much of the basis for smārta ritual.
While the smārtas attempt to discredit the idea that their own arguments can be used against them to establish Vedic support for Pañcarātrika practice, Yāmunācārya's arguments cannot be defeated without also destroying the basis for smārta ritual. Editor's Note]
Yāmunācārya says: It has been said that the devotees of Vishnu, or bhāgavatas are polluted, because they have given up the Vedic saṁskāras, and have accepted an alternative system of purifactory rituals, beginning with the garbhādhāna-saṁskāra and ending with the funeral ceremony.
My opponents have argued that the verdict of the scripture concerning offenders is clear on this point. In answer to this, I must say, in the words of Ayuñmān, that there is no fault in my opponents; the only fault is with their ignorance, because the forty purificatory rituals of saṁskāras practiced by the Bhāgavatas have descended from the "one Veda," the Ekāyana
Śākha, or the "one branch" of the Śukla Yajur Veda, beginning with the Kātyāyana, which includes scriptural injuctions about the prescribed religious ceremonies to be performed at birth, marriage, and so on.
This entire process of ritual and ceremony has descended through an ancient and unbroken family tradition in different brahminical families who for many generations have followed all these purifcatory practices, beginning with the garbhādhāna and other saṁskāras. In fact, those who perform these forty saṁskāras cannot be considered unbrahminical for failing to follow the saṁskāras as they are mentioned in the three Vedas.
They do not fall from brahminical status simply for favoring the ancient and more traditional saṁskāras mentioned in the One
Veda (Ekāyana-śruti) over those recommended in the three Vedas. These devotee brāhmaṇas are simply following carefully the ancient tradition of the one Veda and cannot be faulted for not following another branch of the Vedas.
If it were the case that a brāhmaṇa who follows the rules of one branch of the Vedas is not "Vedic" and loses his caste for not following the rules of another branch of the Vedas, then all brāhmaṇas would lose their caste, because different systems of rules governing rituals ae found in different parts of the Vedas.
(And it is not possible to follow all of them, since by following the rules of one system one will violate the rules of other systems).
(Śrī Yāmunācārya, Āgama-prāmāṇa)
Vaiṣṇavas are not Śūdras
१४.७६
न शूद्रा भगवद्-भक्तास् ते तु भागवता मताः
सर्व-वर्णेषु ते शूद्रा ये न भक्ता जनार्दने
14.76
na śūdrā bhagavad-bhaktās te tu bhāgavatā matāḥ
sarva-varṇeṣu te śūdrā ye na bhaktā janārdane
One who is a paragon of devotion to the Supreme Personality of Godhead can
never be called a śūdra; rather he is glorified as a Bhāgavata, or one who is
connected with Bhagavān, the Supreme Personality of Godhead. On the other hand, those who are antagonistic to
bhakti are considered to be śūdras, no matter what caste they are born in.
(Haribhakti- vilāsa, 10.165)
Devotees May Worship in Varṇāśrama and Accept the Sacred Thread, Except for Paramahaṁsas.
१४.७६
न शूद्रा भगवद्-भक्तास् ते तु भागवता मताः
सर्व-वर्णेषु ते शूद्रा ये न भक्ता जनार्दने
14.77
bahiḥ sūtram tyajed-vidvān yogam uttamam āsthitaḥ
brahma-bhāva-mayaṁ sūtraṁ dhārayed yaḥ sa
cetanaḥ
Established in the state of the highest yoga, the wise should reject the external sacred thread. One who is really self-conscious must put on the thread constituted by awareness of spiritual reality.
The Sacred Thread Worn by Those who are
Brāhmaṇas in Name Only is the Ugly Conceit of the Proud
१४.७८
ब्रह्म-तत्त्वं न जानाति ब्रह्म-सूत्रेण गार्वितः
तेनैव स च पापेन विप्रः पशुरुदाहृतः
14.78
brahma-tattvaṁ na jānāti brahma-sūtreṇa gārvitaḥ
tenaiva sa ca pāpena vipraḥ paśurudāhṛtaḥ
A so-called brāhmaṇa who has no spiritual knowledge, but who, out of pride, wears the thread of a brāhmaṇa is certainly only a sinful impostor who is no better than a two-legged animal.
(Atri Saṁhitā 372)
Real Brāhmaṇas
१४.७९
यथा काष्ठमयो हस्ती यथा चर्म-मयो मृगः
यश् च विप्रो ऽनधीयानस् त्रयस्ते नाम विब्रते
14.79
yathā kāṣṭhamayo hastī yathā carma-mayo mṛgaḥ
yaś ca vipro 'nadhīyānas trayaste nāma vibrate
Just as an elephant made of wood is an elephant in name only, and a deer made of leather is a deer in name only, similarly a brāhmaṇa who is devoid of Vedic knowlege is a brāhmaṇa in name only. (Manu- saṁhitā 2.157)
Giving the Sacred Thread to Those not on the
Vedic Path is Forbidden
14.80
yo'nadhītya dvijo vedam anyatra kurute śramam sa jīvan eva śūdratvam āśu gaccati sāṇvayaḥ
A brāhmaṇa who without studying the Vedas who labors for other things material wealth, position, adoration, and other opulences, becomes śūdra along with all his family members.
१४.८१ - ८४
विप्रः संस्कार-युक्तो न नित्यं सन्ध्यादि- कर्म यः
नैमितिकस्तु नो कुर्यात् ब्राह्मण-ब्रुव उच्यते युक्तः स्यात् सर्व-संस्कारैर्-द्विजस्तु नियम- व्रतैः
कर्म किञ्चित् न कुरुते वेदोक्तं ब्राह्मण ब्रुवः गर्भाधानादिभिर् युक्तस् तथोपनयनेन च
न कर्म-कृत् न चाधीते स ज्ञेयो ब्राह्मण- ब्रुवः
अध्यापयति नो शिष्यान् नाधीते वेदम् उत्तमम् गर्भाधानादि-संस्कारैर् युतः स्याद् ब्राह्मण- ब्रुवः
14.81 - 84
vipraḥ saṁskāra-yukto na nityaṁ sandhyādi- karma yaḥ
naimitikastu no kuryāt brāhmaṇa-bruva ucyate yuktaḥ syāt sarva-saṁskārair-dvijastu niyama- vrataiḥ
karma kiñcit na kurute vedoktaṁ brāhmaṇa bruvaḥ garbhādhānādibhir yuktas tathopanayanena ca
na karma-kṛt na cādhīte sa jñeyo brāhmaṇa- bruvaḥ
adhyāpayati no śiṣyān nādhīte vedam uttamam garbhādhānādi-saṁskārair yutaḥ syād brāhmaṇa- bruvaḥ
A"brāhmaṇa" who has failed to perform any of the ten kinds of saṁskāras, who fails to regularly perform the duties of a brāhmaṇa, beginning with sandhya, vandya, etc., is a brāhmaṇa in name only (brāhmaṇa-bruva). Such a "brāhmaṇa" fails to follow any rules or vows, nor does he perform the ceremonial purificatory rituals mentioned in the
Vedas. He has not been properly purified either by garbadhāna-saṁskāra or by the sacred thread
ceremony, and neither does he study the Vedas. Such a worthless, so-called
brāhmaṇa does not study the best of Vedic scriptures, nor does he teach them to
his so-called disciples.
(Padma Purāṇa)
१४.८५
कुल्लुक-भट्ट-टीका यो ब्राह्मणः क्रिया-रहित आत्मानं ब्राह्मणं ब्रवीति स ब्राह्मण- ब्रुवः
14.85
kulluka-bhaṭṭa-ṭīkā yo brāhmaṇaḥ kriyā-rahita
ātmānaṁ brāhmaṇaṁ bravīti sa brāhmaṇa- bruvaḥ
According to the commentary of Kulluka Bhaṭṭa, one who is devoid of proper behavior of a brāhmaṇa, and yet represents himself as a brāhmaṇa is a brāhmaṇa in name only.
१४.८६
अतपास्-त्वनधीयानः प्रतिग्रह-रुचिर्-द्विजः अम्भस्य्-अश्म-प्लवेनैव सह तेनैव मज्जति
14.86
atapās-tvanadhīyānaḥ pratigraha-rucir-dvijaḥ ambhasy-aśma-plavenaiva saha tenaiva majjati
A brāhmaṇa devoid of austerity, who has not studied the Vedas, and yet accepts charity as a brāhmaṇa is condemned. Such brāhmaṇas are like a stone raft both themsleves and those who give them charity are doomed to go down in the ocean
of hellish material existence.
(Manu-saṁhitā 4.190)
The Consequences for those who are the brāhmaṇas in Name Only
१४.८७
अलिङ्गो लिङ्गिवेषेण यो-वृत्तिम्-उपजीवति
स लिङ्गिनां हरत्येनस्- तिर्यग् योनौ चजायते
14.87
aliṅgo liṅgiveṣeṇa yo-vṛttim-upajīvati
sa liṅgināṁ haratyenas- tiryag yonau cajāyate
When one unfit to wear the sacred thread of a brāhmaṇa wears it and earns his livelihood through sinful and unholy behaviour, such a person incurs sin and takes birth in sub-human wombs.
(Manu-saṁhitā 4.200)
Students and Pracitioners of Professional Brahmanism are Condemned
१४.८८
भृतक्-आध्यापको यश् च भृतक्-आध्यापितस्- तथा
शूद्र-शिष्यो गुरुश् चैव वाग् दुष्टः कुण्ड- गोलोकौ
14.88
bhṛtak-ādhyāpako yaś ca bhṛtak-ādhyāpitas- tathā
śūdra-śiṣyo guruś caiva vāg duṣṭaḥ kuṇḍa- golokau
One who teaches the Vedas by accepting salary, one who studies by giving salary, disciple of a śūdra, guru of a śūdra, one who speaks nonsense and those who are bastards should be avoided.
(Manu-saṁhitā 3.156)
Demigod Worship and Other Unbrahminical Activities
१४.८९
अपि चाचारतस्-तेषाम् अब्रह्मण्यं प्रतीयते वृत्तितो देवता-पूजा-दीक्षा-नैवेद्य-भक्षणम् गर्भाधानादि-दाहान्त-संस्कारान्तर-सेवनम् श्रौतक्रियाऽ ननुष्ठानं द्विजैः सम्बन्ध- वर्जनम् इत्य्-आदिभिरनाचारैर्-अब्रह्मन्यं सुनिर्णयम्
14.89
api cācāratas-teṣām abrahmaṇyaṁ pratīyate vṛttito devatā-pūjā-dīkṣā-naivedya-bhakṣaṇam garbhādhānādi-dāhānta-saṁskārāntara-sevanam śrautakriyā' nanuṣṭhānaṁ dvijaiḥ sambandha- varjanam ity-ādibhiranācārair-abrahmanyaṁ
sunirṇayam
Professional temple priests, who perform ritual worship of demigods in order to
maintain their livelihood and who accept non- Vedic tantric initiations to do so
find that their pūjā, their dīkṣā, their sacrificial offerings, and their offerings of
foodstuffs are all unclean and unbrahminical. The results of their so-called
saṁskāras, beginning with the garbhādhāna-saṁskāra, are burned to ashes. In
order to correct themselves they must again undergo all the saṁskāras
mentioned in the scriptures. Their study of the śruti is without any positon;
having given up their connection with the genuine communtiy of twice-born
brāhmaṇas, their worship is void and unbrahminical, and their association is
polluting to true brāhmaṇas.
(Śrī Yāmunācārya, Āgama Prāmāṇya, discussion of Sātvata Śāstra)
Demigod Worship by Brāhmaṇas is Condemned
१४.९०
देवकोशोपजीवी यः स देवलक उच्यते वृत्त्यर्थं पूजयेद्-देवं त्रीणि वर्षाणि यो द्विजः
स वै देवलोको नाम सर्व-कर्मसु गर्हितः
14.90
devakośopajīvī yaḥ sa devalaka ucyate vṛttyarthaṁ pūjayed-devaṁ trīṇi varṣāṇi yo dvijaḥ
sa vai devaloko nāma sarva-karmasu garhitaḥ
One who worships the demigods in order to increase his material wealth is
called a "devala." Any brāhmaṇa who worships the demigods for three years is
considered to be a devala. All his work is condemned from beginning to end.
(Śrī Yāmunācārya, Āgama Prāmāṇya)
१४.९१
एषां वंशक्रमा देव देवार्चा वृत्तितो भवेत् तेषाम् अध्ययने यज्ञे याजने नास्ति योग्यता
14.91
eṣāṁ vaṁśakramā deva devārcā vṛttito bhavet teṣām adhyayane yajñe yājane nāsti yogyatā
Whoever worships the demigods on the basis of his family tradition his study of
the Vedas, his yajña, and his worship have no connection with proper brahminical conduct.
(Śrī Yāmunācārya, Āgama Prāmāṇya)
Demigod Worship is Damned
१४.९२
आपद्यपि च कष्ठायां भीतो व दुर्गतोऽपि वा पूजयेनैव वृत्त्यर्तं देव-देवं कदाचन
14.92
āpadyapi ca kaṣṭhāyāṁ bhīto va durgato'pi vā pūjayenaiva vṛttyartaṁ deva-devaṁ kadācana
One should not engage in demigod worship, in which one must suffer pain,
trouble, fear, danger, and difficulty.
(Śrī Yāmunācārya, Āgama Prāmāṇya) Spiritual Brahmanism
१४.९३
य एतद् अक्षरं गार्गि विदित्वास्माल्-लोकात् प्रैति स ब्राह्मणः
14.93
ya etad akṣaraṁ gārgi viditvāsmāl-lokāt praiti sa brāhmaṇaḥ
O Gārgi, one who is acquainted with that infallible truth by which one
transcends death is a brāhmaṇa.
(Bṛhad- Āraṇyaka 3.9.10)
१४.९४
तम् एव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः
14.94
tam eva dhīro vijñāya prajñāṁ kurvīta brāhmaṇaḥ
A wise person who knows the Supreme Lord, Parabrahman, through the process
of devotion, is a brāhmaṇa.
(Bṛhad-Āraṇyaka 4.4.21)
Who is a Brāhmaṇa?
१४.९५.९६
जात-कर्मादिभिर्-यस्तु संकारैः संस्कृतः शुचिः
वेदाध्ययन-सम्पन्नः षड् सट् कर्मस्वस्थितः
शौचाचारस्थितः सम्यग् विघसाशी गुरुप्रियः
नित्यब्रली सत्यपरः स वै ब्राह्मण उच्यते
14.95.96
jāta-karmādibhir-yastu saṁkāraiḥ saṁskṛtaḥ śuciḥ
vedādhyayana-sampannaḥ ṣaḍ saṭ karmasvasthitaḥ
śaucācārasthitaḥ samyag vighasāśī gurupriyaḥ
nityabralī satyaparaḥ sa vai brāhmaṇa ucyate
[Bharadvāja Muni said, "O best of the twice- born, Ṛṣi among the brāhmaṇas,
best of the orators of Vedic knowledge, kindly instruct us in the differences
between brāhmaṇas, kṣatriyas, vaiśyas, and śūdras." Bhṛgu Muni replied]:
One whose birth and subsequent works have all been purified by the appropriate
saṁskāras, who has the qualities of purity and cleanliness, who is devoted to
Vedic study, who performs worship of the Supreme Lord, Viṣṇu, and who
instructs others in that worship, who is a paragon of the six activities of a
brāhmaṇa, whose behaviour is never impure, who eats the remnants of his
guru's prasṁda, who is dear to the guru, who always carefully follows his vows,
and who is fixed in the truth is known as a brāhmaṇa.
(Bhāradvāja Muni)
A Vaiṣṇava is the Best of all the varṇas and the Guru of Everyone
14.97
viṣṇor ayaṁ yato hyāsīt tasmād-vaiṣṇava ucyate
sarveśāṁ caiva varṇānāṁ vaiṣṇavaḥ śreṣṭhaḥ ucyate
One who is related to Viṣṇu through devotion is known as a Vaiṣṇava. A
genuine Vaiṣṇava is superior to all the varṇas and is the best of all.
(Parma Purāṇa, Uttara Khaṇḍa 39)
A Vaiṣṇava from a Caṇḍala Family is Worshipable by Brāhmaṇas
14.98
उर्ध पुण्ड्रम् मृजुं सौम्यं सचिह्नं धारयेद् यति
स चण्डालोऽपि शुद्धात्मा पूज्य एव सदा द्विजैः
urdha puṇḍram mṛjuṁ saumyaṁ sacihnaṁ dhārayed yati
sa caṇḍālo'pi śuddhātmā pūjya eva sadā dvijaiḥ
A caṇḍāla who is a pure Vaiṣṇava at heart and who decorates the eleven parts of his body with viṣṇu-tilāka and sandalwood paste is always worshipable, even by the best of brāhmaṇas.
(Padma Purāṇa, Uttatra Khaṇḍa 66.84)
१४.९९.१००
सकृत् प्रणामी कृष्णस्य मातुः स्तन्यं पिबेन्न हि
हरिपादे मनो येषां तेभ्यो नित्यं अमो नमः
पुक्कसः श्वपचो वापि ये चान्ये म्लेच्छ-जातयः
तेऽपि वन्द्या महाभागा हरि पादैक-सेवकाः
14.99.100
sakṛt praṇāmī kṛṣṇasya mātuḥ stanyaṁ pibenna hi
haripāde mano yeṣāṁ tebhyo nityaṁ amo namaḥ
pukkasaḥ śvapaco vāpi ye cānye mleccha-jātayaḥ
te'pi vandyā mahābhāgā hari pādaika-sevakāḥ
One who even once completely gives up false ego and offers obeisances to the
lotus feet of Kṛṣṇa will never have to take birth again. One who keeps the holy
feet of Hari within his mind is always worthy of worship. Whether one is a
pukkasaū, a dog-eater, or a mleccha, if he takes shelter of the lotus feet of Śrī
Hari with pure devotion, and serves Him with attachment, is to be considered
most fortunate and highly worship able.
(Parma Purāṇa, Svarga Khaṇḍa, 50.10)
Vaiṣṇavas are Infallible
१४.१०१
सर्वत्रास्खलितादेशः सप्त-द्वीपैक-दण्ड- धृक्
अन्यत्र ब्राह्मण-कुलाद् अन्यत्राच्युत-गोत्रतः
14.101
sarvatrāskhalitādeśaḥ sapta-dvīpaika-daṇḍa- dhṛk
anyatra brāhmaṇa-kulād anyatrācyuta-gotrataḥ
Mahārāja Pṇthu was an unrivalled king who had the scepter for ruling all seven islands on the surface of the globe. No one could disobey his irrevocable orders except for the saintly persons, the brāhmaṇas, and the decendants of the
Supreme Personality of Godhead (the Vaiṣṇavas).
(Bhāg. 4.21.12)
The Difference Between a Devotee
who is Low-Born and an Expert Brāhmaṇa-
१४.१०२
न मे प्रियश् चतुर्वेदी मद्-भक्तः श्वपचः प्रियः
तस्मै देयं ततो ग्राह्यं स च पूज्य् यथा ह्य् अयम्
14.102
na me priyaś caturvedī mad-bhaktaḥ śvapacaḥ priyaḥ
tasmai deyaṁ tato grāhyaṁ sa ca pūjy yathā hy ayam
A brāhmaṇa who is expert in studying all four Vedas is not dear to Me. But a
devotee who comes from a family of caṇḍālas is dear to Me. He should be
offered gifts and one should accept gifts from him. He is as worhipable as I am.
(Hari-bhakti-vilāsa 10.127)
One who Takes the Holy Name of Kṛṣṇa, has
Performed Austerity, Sacrifice, Holy Baths, and Vedic Study, and is Saved
१४.१०३
अहो बत श्व-पचो ऽतो गरीयान्
यज्-जिह्वाग्रे वर्तते नाम तुभ्यम्
तेपुस् तपस् ते जुहुवुः सस्नुर् आर्या
ब्रह्मानूचुर् नाम गृणन्ति ये ते
14.103
aho bata śva-paco 'to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te
O Lord, how glorious are they whose tongues always chant Your holy name!
Even if born in a family of dog-eaters, such persons are worshipable. Those who
chant Your holy name must have performed all kinds of austerities and
sacrifices. They must have achieved all the good qualities of the Āryans. They
must have bathed at all the holy places, studied the Vedas, and fulfilled all to
chant the Vedas and perform yajña.
(Bhāg. 3.33.7)
The Behavior of Advaita Prabhu Instructs
that a Vaiṣṇava is the Guru of the Brāhmaṇas
১৪.১০৪
আচার্য কহেন, "তুমি না কারিহ ভয সেই আচরিব, যেই শাস্ত্র-মত হয
তুমি খাইলে হয কোটী-ব্রাহ্মণ-ভোজন" এত বলি, শ্রদ্ধ-পাত্র করাইল ভোজন
14.104
ācārya kahena, "tumi nā kāriha bhaya sei ācariba, yei śāstra-mata haya
tumi khāile haya koṭī-brāhmaṇa-bhojana" eta bali, śraddha-pātra karāila bhojana
[After Advaita Ācārya offered Haridāsa Ṭhākura the śrāddha-paṭra, which is usually offered to a worshipable brāhmaṇa, Haridāsa Ṭhākura was surprised. Reassuring him] Advaita Ācārya replied, "My dear Haridāsa, do not be afraid, I
shall behave strictly according to the principles of the revealed scriptures. Feeding you is equal to feeding ten million brāhmaṇas. Therefore, accept this śrāddha-pātra." Thus Advaita Ācārya made him eat.
(Cc. Antya 3.221-222)
A Vaiṣṇava is the Guru for Millions of Brāhmaṇas
१४.१०५
ब्राह्मणानां सहस्रेभ्यः सत्रयाजी विशिष्यते
सत्र-याजि सहस्रेभ्यः सर्व-वेदान्त-पारगः
सर्व-वेदान्त-वित्-कोट्या विष्णु-भक्तो विशिष्यते
वैष्णवानां सहस्रेभ्य एकान्त्य् एको विशिष्यते
14.105
brāhmaṇānāṁ sahasrebhyaḥ satrayājī viśiṣyate
satra-yāji sahasrebhyaḥ sarva-vedānta-pāragaḥ
sarva-vedānta-vit-koṭyā viṣṇu-bhakto viśiṣyate
vaiṣṇavānāṁ sahasrebhya ekānty eko viśiṣyate
Among many thousands of brāhmaṇas, a yajñika brāhmaṇa expert in Vedic sacrifice is best.
Among thousands of yajñika brāhmaṇas, one who fully knows Vedānta is best. Among millions of knowers of Vedānta, one who is a devotee of Viṣṇu is best.
And among thousands of devotees of Viṣṇu, one who is an unalloyed Vaiṣṇava is best.
Thus ends the Fourteenth Jewel of the Gauḍīya- Kaṇṭhahāra, entitled Varṇadharma-tattva
