Śrī Gauḍīya Kaṇṭhahāra | 14

Chapter 14 - Varṇadharma-tattva

The principle of social order

Two Kinds of Varṇāśrama Divine and Demoniac

14.1

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.

(Padma Purāṇa)

Divine Varṇadharma

14.2

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

The demoniac say 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

14.4

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

14.5

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)

14.6

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

14.7

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

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)

14.9

To be influential in battle, unconquerable, patient, challenging and charitable, to control the bodily necessities, to be forgiving, to be attached to the brāhmanic nature, and to be always jolly and truthful are the symptoms of a kṣatriya.

(Bhāg. 7.11.22)

14.10

Being always devoted to the demigods, the spiritual master and the Supreme Lord, Viṣṇu;

endeavouring 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 endeavouring with expertise in earning money

- are the symptoms of a vaiśya.

(Bhāg. 7.11.23)

14.11

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 Śūdras.

(Bhāg. 7.11.24)

Bhagavad-gītā on Varṇāśrama

14.12

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

14.13

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

14.14

Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the kṣatriyas.

(Bhāgavat-gītā 18.43)

Qualities of Vaiśyas and Śūdras

14.15

Farming, cow protection, and business, are the qualities of work for the vaiśyas,
and for the śūdras there is labour and service to others.

(Bhāgavat-gītā 18.44)

The Division of Varṇa and āśrama

14.16

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 Varṇāśrama

14.17

 [Camasa Yogendra said]

From the mouth of Brahmā, the brāhmanic 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, grihastha, vānaprastha, and sannyāsa] combine to make society complete.

(Bhāg. 11.5.2)

14.18

For one who simply maintains an official position in varṇāśrama but does not worship the Supreme Lord, Viṣṇu, he falls down from his puffed-up position into a hellish condition.

(Bhāg. 11.5.3)

14.18a

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, grihastha, vānaprastha, and sannyāsa). If, one carries out the regulative principles of these orders but does not render service to Kṛṣṇa, he falls into a hellish condition of life.

(Cc. Madhya 22.26)

In Satya-Yuga, There was Only one Varṇa Paramahaṁsa

14.19

In the beginning, Satya-yuga, there was only one social class, called "Haṁsa". In that age everyone was perfect (in devotional service) from birth. That age is therefore known as Kṛita-yuga, or the age in which all religious duties are fulfilled.

(Bhāg. 11.17.10)

14.20

O blessed Uddhava, at the beginning of the Trētā-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)

14.21

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 behaviour.

(Bhāg. 11.17.13)

Previously, Everyone was a Brāhmaṇa.
Later Different Divisions Arose

14.22

 [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

14.23-27

In Kali-yuga, all four varṇas are devoid of character and proper behaviour and are addicted to sin.

The brāhmaṇas are devoid of Vedic knowledge and sacrifice. Giving up the 5 sacrifices recommended in the Vedas and all brāhmanic behaviour 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, they 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 accept the dharma of śūdras, that is, they become fourth-class men.

(Padma Purāṇa)

Brāhmaṇas in Kali-yuga are Brāhmaṇas in Name only

14.28

Those who were rākṣasas in previous ages, have taken birth as brāhmaṇas in Kali-yuga to torment the physically weak saintly persons who are engaged in the culture of hearing about the Lord.

(Cb. Ādi 11.298)

The Evidence from Caitanya-Bhāgavata

14.29

All these demons are "brāhmaṇas" in name only. All of them will be finished by the agents of the king of death, Yamarāja.

In Kali-yuga, demons take birth in the houses of brāhmaṇas to harass saintly persons. All the dharma-śāstras forbid one to touch, hear from or offer obeisances to such materialistic and demoniac brāhmaṇas.

(Cb. Ādi 11.293-295)

The smṛti on how the Brāhmaṇa Caste was Debased

14.30 and 31

 [Yudhiṣṭhira told Nahūṣa] O noble-minded and great serpent, it is very difficult to ascertain one's caste because of promiscuity among the four orders. This is my opinion.

Men belonging to all castes beget offspring among women of all the different castes. And among men of different caste the speech, sexual intercourse, birth, and death have become common to all.

(Mahābhārata, Vana Parva 180.31-32)

The Opinion of the Truth-Loving Vedic Ṛṣis

14.32

"We don't know whether we were brāhmaṇas or non-brāhmaṇas.

(Mahābhārata, Vana Parva 179.33)

The Śruti, Smṛti, Purāṇas, and Itihāsas on the Occupational Duties of Brāhmaṇas

14.33

The 4 varṇas are: brāhmaṇa, kṣatriya, vaiśya, and śūdra.

Among these, the brāhmaṇas are foremost. This is the verdict of the Vedas and the Smṛti. In these places the question is asked,

The first question is: Since the jīva is part of Brahman, and alive, does that make him a brāhmaṇa?

No. It is incorrect to call any jīva a brāhmaṇa. There are countless jīvas who have accepted innumerable material bodies according to their karma and mentality, but they cannot all be called brāhmaṇas.

The next point is whether one's body (deha) makes one a brāhmaṇa.

The answer is no. The body of a chaṇḍāla as well as that of all other men are subject to infirmity and death.

It is only with respect to the way in which the mentalities of different classes of men are coloured by different conceptions of religion and irreligion that brāhmaṇas are called "white," kṣatriyas "red," (rakta-varṇa) vaiśyas "yellow," (pīta-varṇa) and śūdra "black" (Kṛṣṇa varṇa).

In this way, it should be clearly understood that one is not a brāhmaṇa on the basis of his body (deha).

By burning up one's body one does not become free from the sin of killing a brāhmaṇa; nor is that sin transferred to one's son.

In the same way one's brāhmanic status is not based on one's bodily condition, nor can brāhmanic status be transferred simply by seminal discharge and the procreation of children.

Therefore it is concluded that the body (deha) does not make one a brāhmaṇa.

The next point is whether one becomes a brāhmaṇa by birth (jāti).

The answer is no. In the midst of mixed ancestry have come great-souled ṛṣīs:

The Ṛiṣi Śṛṅgā took birth from a deer, and Kauśika was born from straw, Jambuka Ṛṣi was raised by a jackal, and Vālmīki came from an anthill.

Vyāsa was born from a fisherman's daughter and the sage Gautama was born from a rabbit. Vasiṣṭha was born from a dancing girl Urvaśī. From a pitcher (in which semen was stored) the sage Agastya took birth.

There are many examples of great saints who did not know in what circumstances they took birth.

Therefore birth does not make a brāhmaṇa.

And what of jñāna?

Knowledge does not make a brāhmaṇa either. Many kṣatriyas are vastly experienced in knowing the supreme goal of life. Therefore knowledge does not make a brāhmaṇa.

What about fate?

Karma does not make one a brāhmaṇa either. All living beings have amassed karma from previous lives and have their karmic destinies to live out in the future along with their karmas and dharmas.

According to one's karmic desires he is further implicated in karmic fate and continues to live in the world of action and reaction. A "brāhmaṇa" is more than this, and therefore karma does not make one a brāhmaṇa.

Then what about dharma, religion?

Mundane piety does not make a brāhmaṇa either. There are many examples of great kṣatriyas who were highly religious and gave much gold in charity, but they were not brāhmaṇas.

Then what is a brāhmaṇa?

A brāhmaṇa is one who is absorbed only in the Supreme Self.

He is free from all mundane attributes of birth, work, and materialistic qualities, who is free from all faults. His very nature is that he takes pleasure in the knowledge of the limitless Supreme Truth.

A real brāhmaṇa is completely absorbed in the infinite, limitless, absolute Supreme Person (present within the heart of every living being as the Super-soul just as ether pervades everything).

That Supreme Lord is indivisible, and His very nature is divine ecstasy. The infinite is not a mango that can be grasped through sense experience; neither can He be known, directly or indirectly, through mental speculation.

Such a brāhmaṇa is free from faults such as lust, anger, greed, pride, illusion, and envy.

He has all 12 brāhmanic qualities beginning with peacefulness and self-control (śamo, dama, tapa, etc.). He is never envious and is free from illusion and from any touch of pride and false ego.

One who has these qualities may be called a brāhmaṇa. This is the opinion of the Śruti, Smṛti, Purāṇas and Itihāsas. No other endowments of perfection can confer brāhmanic status.

(Vajra-sūcikā Upaniṣad)

Evidence from the Mahābhārata

14.34

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 Pūrva 180.25)

Evidence From Śrīmad-Bhāgavatam

14.35

If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya, or śūdra, 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

14.36

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 peaceful nature which are appropriate for a brāhmaṇa, then he is a śūdra.

If a śūdra has qualities like equanimity 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

14.37

The qualities of a brāhmaṇa, beginning with peacefulness (śānti, dama, tapas, etc.) represent the chief characteristics or principle behaviour of a brāhmaṇa.

On the other hand, birth is no qualification for brāhmanic 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 What is and Isn't a Brāhmaṇa

14.38

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 chaṇḍāla, 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

14.39

 [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 brāhmanic behaviour, and spends his whole life in brāhmanic conduct, it is seen that such a person has attained brāhmanic status.

(Mahābhārata, Anuśāsana Parva 14.3.5,8)

The Verdict of the Mahābhārata on the Occupation of Brāhmaṇas

14.40 and 41

 (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 brāhmanic status are truthful character and saintly behaviour.

(Mahābhārata, Vana Parva 215.13-15)

14.42 and 43

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.

(Mahābhārata, Śānti Parva 189.7)

The Smṛti on the Occupational Behaviour of Brāhmaṇas

14.44

 [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.

(Mahābhārata, Vana Parva 180.26)

An Example of the Conduct of a Brāhmaṇa

14.45

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 Jabāla and your name is Satyakāma (One who wants truth).'

Therefore I am known as the Satyakāma of Jabāla, 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)

14.46

Truthfulness is the symptom of a brāhmaṇa, whereas dishonesty is the symptom of a śūdra. Knowing this, Gautama Ṛiṣi initiated Satyakāma as a brāhmaṇa.

(Chāndogya Upaniṣad, Mādhva-bhāñya, Sāma-saṁhitā)

The Evidence of Vedānta-sūtra and the Example of Citraratha

14.47

The following story is from the Chāṇḍogya Upaniṣad (Samvarga-vidyā 4):

There was a great king named Jānaśruti Pautrāyaṛa, who was famous for his good works.

Two Riṣis 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 contemptuously 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 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 Pautrāyana as śūdra because Pautrāyana 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 Pautrāyana was a kṣatriya and that because of his lamentation, Raikva Muni called him a śūdra. [The word śūdra, therefore, means "one who laments."] Later, Pautrāyana 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

14.48

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, Abhipratārin, 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 actually 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 from his qualities.

(Brahma-sūtra 1.3.35 and commentary)

Members of Other Castes who Became Brāhmaṇas

14.49

Nābhāga and Diṣṭhaputra were two vaiśyas who attained the status of brāhmaṇas.

(Hari-vilāsa 11)

14.50-56

 [Bhīma] 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, Gṛtsamada, who was inferior to none save Indra, was a brahmacārī and a learned Ṛṣi.

Gṛitsamada's son, Sāketa, was a learned brāhmaṇa. Sāketa’s son was Varcāh, and his son was Vitatya, whose son was Vāgindra. His son was Santa, his son was Anāsrava, 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, Ghritāchī, a son named Rurū, who had a son by his wife, Pramadvarā. Rurū’s son was the venerable Ṛṣi, Śunaka. The son of Śunaka was the great sage Śaunaka (who heard Bhāgavatam from Suta Gosvāmī at Naimiṣāraṇya).

In this way, O best of kings, the great king Vītahavya, a kṣatriya, attained the status of a brāhmaṇa by the mercy of Bhṛgu, and by dint of his sons and descendants becoming great brāhmaṇas.

(Mahābhārata, Anuśāsana, 30.66, 58, 60-65)

Examples from Bhāgavatam on Brāhmanic Conduct

14.57

In addition to these 19 sons mentioned above, there were 81 younger ones, all born of Ṛṣabhadeva 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)

14.58

 [Śukadeva Gosvāmī said] O Mahārāja Parīkṣit, descendent of Mahārāja Bhārata, I shall now describe the dynasty of Kuru, in which you were born, in which many saintly kings appeared, and from which many dynasties of brāhmaṇas began.

(Bhāg. 9.20.1)

14.59

Kṣatravṛddha’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 Ṛig Veda.

(Bhāg. 9.17.3)

The Words of Brahmā From the Padma-Purāṇa

14.60-62

 [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, Viśvāmitra 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, 43.321,322 Gautamīya-saṁskaraṇa)

The Seminal Brāhmaṇas of Kali-yuga are Impure

14.63

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 Āgamas or pañcarātrika-viddhi.

(Hari-bhakti-vilāsa 5.5, from Viṣṇu Yāmala)

What is Dīkṣā?

14.64

The process by which divine knowledge (divya jñāna) is given and sins are destroyed is called dīkṣā 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

14.65

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 Sāgara)

14.65a

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

14.66

When the guru gives the mantra to his disciple according to the rules and regulations of pañcarātrika-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 saṁskāras, 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 Pañcarātra, Bharadvāja-saṁhitā 2.34)

The Evidence of Mahābhārata

14.67

O goddess, even a śūdra can be purified though carefully following the proper conduct of a brāhmaṇa as prescribed in the Pañcarātra. Thus he is purified of karmic reactions and by accepting initiation from a bona fide spiritual master he becomes a brāhmaṇa.

(Mahābhārata, Anuśāsana Parva 143.46)

14.68

Neither birth, nor purificatory rites (saṁskāras), nor learning, nor offspring are qualifications for brāhmanic status. Only brāhmanic conduct is the basis for brāhmanic status.

(Mahābhārata, Anuśāsana Parva 143.50)

14.69

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

14.70

[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:

The import of the above commentary by Jīva Gosvāmī on this verse is summarized as follows by Bhakti Hṛdayayana Mahārāja in his translation of Bhakti-rasāmṛta-sindhu (which Śrīla Prabhupāda at one time authorized us to read in a letter to Yamunā Dāsī in 1968):

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.

Viśvanātha Cakravartī, however, considers Jīva Gosvāmī's view to give away the whole case for the quality of prārabdha-papaharatva [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 chaṇḍāla 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 actually perform such Vedic rituals in spite of his eligibility,

so a devotee born in a chaṇḍāla family, is cleansed of his sins committed in previous births by practising the rudiments of bhakti and becomes eligible to perform Vedic rites, but he does not do this as he is not interested in the fruits of Vedic karma."

14.71

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-saṁhitā 5.27, Jīva Gosvāmī's commentary)

3 kinds of Birth Seminal, Brāhmanic, and Mantra-dīkṣā

14.72

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 (sāvitra-janma), and finally
he gets his third birth by yajña-dīkṣā (ceremonial initiation at a fire sacrifice).

(Manu-saṁhitā 2.169)

Śrīdhara Svāmī's Remarks on the Three Kinds of Birth

14.73

 [In this verse from Śrīmad Bhāgavatam (10.23.40), dhig janma nas tri-vṛd..."To hell with our threefold birth as brāhmaṇas!]

The word tri-vṛt means the threefold births śaukra-janma, purity of heredity and family, savitra-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 48 Kinds of Saṁskāras is a Brāhmaṇa

14.74

One who has performed the 48 kinds of saṁskāras is a brāhmaṇa.

1. garbhādhāna impregnation
2. puṁsavana 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. deva-vrata catuñṭhaya, añṭhakā-śrāddha, pṁrvaṛa-śrāddha, śrāvanī, āgrāyaṛī, prauñṭhapadī, caitra, cṁturmāsya, niruḍa paśubandha, sautrāmaṛi, agniñṭhoma, atyagniñṭhoma, uktha, ñoḍañī, vājpeya, atirātra, āptoryāma, rājasūyā names of various sacrifices

42-45. agnyādheyam, agnihotram, darśa-paurṇamasya, agrayāṛeñṭi.

46. śauca cleanliness

47. anāyasa-maṅgalācāra The auspicious acts done without endeavour.

48. akārpaṛya aspṛhā freedom from miserliness and desire.

(Mahābhārata, Śānti Parva 189.2)

The One Branch and the Many Branches

14.75

 [In the Āgama-Prāmāṇya], Yāmunācāryā establishes the Prāmāṇya, or authority, of the Pañcarātrika scriptures (āgama, tantra, śāstra) in defence against the community of smārta brāhmaṇas who were at the time challenging the authority of the Pañcarātra 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 defence of Pañcarātrika traditions.

According to Yāmunācāryā, 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 Yāmunācāryā 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 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 injunctions, 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.

Yāmunācāryā says:

It has been said that the Bhāgavatas are polluted, because they have given up the Vedic saṁskāras, and have accepted an alternative system of purificatory 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 40 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 injunctions about the prescribed religious ceremonies to be performed at birth, marriage, and so on.

This process has descended through an ancient and unbroken family tradition in different brāhmanic families who for many generations have followed all these purificatory practices, beginning with the garbhādhāna and other saṁskāras.

In fact, those who perform these 40 saṁskāras cannot be considered un-brāhmanic for failing to follow the saṁskāras as they are mentioned in the three Vedas.

They do not fall from brāhmanic status simply for favouring 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 are 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 Yāmunācāryā, Āgama-pramāṇa)

Vaiṣṇavas are not Śūdras

14.76

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.

On the other hand, those who are antagonistic to bhakti are considered to be śūdras, no matter what caste they are born in.

(Hari-bhakti-vilāsa, 10.165)

Except for Paramahaṁsas, Devotees Worship in Varṇāśrama and Accept the Sacred Thread

14.77

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.

(Brahmopaniṣad 28)

The Sacred Thread Worn by Those who are Brāhmaṇas in Name Only is the Ugly Conceit of the Proud

14.78

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

14.79

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 knowledge 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

A brāhmaṇa who without studying the Vedas who labours for other things material wealth, position, adoration, and other opulences, becomes śūdra along with all his family members.

(Manu-saṁhitā 2.168)

14.81 - 84

A "brāhmaṇa" who has failed to perform any of the 10 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)

14.85

According to the commentary of Kulluka Bhaṭṭa, one who is devoid of proper behaviour of a brāhmaṇa, and yet represents himself as a brāhmaṇa is a brāhmaṇa in name only.

(Manu-saṁhitā 7.58)

14.86

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 themselves 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 the Brāhmaṇas in Name Only

14.87

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 Practitioners of Professional Brahmanism are Condemned

14.88

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 bastards should be avoided.

(Manu-saṁhitā 3.156)

Demigod Worship and Other Un-brāhmanic Activities

14.89

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 un-brāhmanic.

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 position; having given up their connection with the genuine community of twice-born brāhmaṇas, their worship is void and un-brāhmanic, and their association is polluting to true brāhmaṇas.

(Śrī Yāmunācārya, Āgama Prāmāṇya, discussion of Sātvata Śāstra)

Demigod Worship by Brāhmaṇas is Condemned

14.90

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)

14.91

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 brāhmanic conduct.

(Śrī Yāmunācārya, Āgama Prāmāṇya)

Demigod Worship is Damned

14.92

One should not engage in demigod worship, in which one must suffer pain, trouble, fear, danger, and difficulty.

(Śrī Yāmunācārya, Āgama Prāmāṇya)

Spiritual Brahmanism

14.93

O Gārgī, one who is acquainted with that infallible truth by which one transcends death is a brāhmaṇa.

(Brihad-Āraṇyaka 3.9.10)

14.94

A wise person who knows the Supreme Lord, Parabrahman, through the process of devotion, is a brāhmaṇa.

(Brihad-Āraṇyaka 4.4.21)

Who is a Brāhmaṇa?

14.95 and 96

 [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 6 activities of a brāhmaṇa,

whose behaviour is never impure, who eats the remnants of his guru's prasāda, 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 and the Guru of Everyone

14.97

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.

(Padma Purāṇa, Uttara Khaṇḍa 39)

A Vaiṣṇava from a Chāṇḍāla Family is Worshipable by Brāhmaṇas

14.98

A chaṇḍāla who is a pure Vaiṣṇava at heart and who decorates the 11 parts of his body with viṣṇu-tilāka and sandalwood paste is always worshipable, even by the best of brāhmaṇas.

(Padma Purāṇa, Uttara Khaṇḍa 66.84)

14.99 and 100

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 pukkasan, 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 worshipable.

(Padma Purāṇa, Svarga Khaṇḍa, 50.10)

Vaiṣṇavas are Infallible

14.101

Mahārāja Prithu was an unrivalled king who had the sceptre 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 descendants 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

14.102

A brāhmaṇa who is expert in studying all four Vedas is not dear to Me.
But a devotee who comes from a family of chaṇḍālas is dear to Me.
He should be offered gifts and one should accept gifts from him.
He is as worshipable 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

14.103

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 Behaviour of Advaita Prabhu Instructs that a Vaiṣṇava is the Guru of the Brāhmaṇas

14.104

 [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

14.105

Among many thousands of brāhmaṇas, a yajñika brāhmaṇa is best.
Amount 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.

(Bhakti-sandarbha 177)

Thus ends the Fourteenth Jewel of the Gauḍīya-Kaṇṭhahāra, entitled Varṇadharma-tattva.