Two Kinds of Varnasrama Divine and Demoniac
14.1
dvau bhuta-sargau loke'sminn daiva asura eva ca
visnu-bhaktah smrto daiva asuras-tada-viparyayah
There are two classes of men in the created world the demoniac and the
godly. The devotees of Lord Visnu are the godly. All opposed are demons.
(Padma Purana)
Divine Varnasrama
14.2
varnasramacaravata purusena parah puman
visnuraradhyate pantha nanyat tat-tosa-karakah
The Supreme Person, Lord Visnu, is worshiped by a person who is en-
gaged in the proper execution of prescribed duties in the system of varna and
asrama. There is no other way to satisfy the Supreme Lord. (Visnu Purana 3.8.9)
The Demoniac Social System
14.3
asatyam apratistham te jagad ahur anisvaram
aparaspara-sambhutam kim anyat kama-haitukam
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-gita 16.8)
The Character of the Followers of Demoniac Society
14.4
asau maya hatah satrur hanisye caparan api
isvaro 'ham aham bhogi siddho 'ham balavan sukhi
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-gita 16.14)
The Future of the Followers of Demoniac
14.5
tan aham dvisatah kruran samsaresu naradhaman
ksipamy ajasram asubhan asurisv eva yonisu
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-gita 16.19)
14.6
asurim yonim apanna mudha janmani janmani
mam aprapyaiva kaunteya tato yanty adhamam 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-gita 16.20)
The Birth, Family, and Knowledge
of the Followers of Demoniac Society is Useless
14.7
dhig janma nas tri-vrd yat tad dhig vratam dhig bahu-jnatam
dhik kulam dhik kriya-daksyam vimukha ye tv adhoksaje
To hell with our birth as brahmanas! 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 ser-
vice 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. (Bhag. 10.23.40)
The Characteristics of Each Varna
14.8
samo damas tapah saucam santosah ksantir arjavam
jnanam dayacyutatmatvam satyam ca brahma-laksanam
The symptoms of a brahmana 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. (Bhag. 7.11.21)
14.9
sauryam viryam dhrtis tejas tyagas catmajayah ksama
brahmanyata prasadas ca satyam ca ksatra-laksanam
To be influential in battle, unconquerable, patient, challenging and chari-
table, to control the bodily necessities, to be forgiving, to be attached to the
brahminical nature, and to be always jolly and truthful are the symptoms of a
ksatriya. (Bhag. 7.11.22)
14.10
deva-gurv-acyute bhaktis tri-varga-pariposanam
astikyam udyamo nityam naipunyam vaisya-laksanam
Being always devoted to the demigods, the spiritual master and the Su-
preme Lord, Visnu; endeavoring for advancement in religious principles, eco-
nomic development and sense gratification (dharma, artha, and kama), believ-
ing in the words of the spiritual master and scripture, and always endeavoring
with expertise in earning money are the symptoms of a vaisya. (Bhag. 7.11.23)
14.11
sudrasya sannatih saucam seva svaminy amayaya
amantra-yajno hy asteyam satyam go-vipra-raksanam
Offering obeisances to the higher sections of society, being always very
clean, being free from duplicity, serving one's master, performing sacrifices with-
out uttering mantras, not stealing, always speaking the truth and giving all pro-
tection to the cows and brahmanas are the symptom of a sudra. (Bhag. 7.11.24)
Bhagavad-gita on Varnasrama
14.12
brahmana-ksatriya-visam sudranam ca parantapa
karmani pravibhaktani svabhava-prabhavair gunaih
Brahmanas, ksatriyas, vaisyas, and sudras are distinguished by their quali-
ties of work, O chastiser of the enemy, in accordance with the modes of nature.
(Bhagavad-gita 18.41)
Qualities of Brahmanas
14.13
samo damas tapah saucam ksantir arjavam eva ca
jnanam vijnanam astikyam brahma-karma svabhava-jam
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom,
knowledge, and religiousness these are the qualities by which the brahmanas
work. (Bhagavad-gita 18.42)
Qualities of Ksatriyas
14.14
sauryam tejo dhrtir daksyam yuddhe capy apalayanam
danam isvara-bhavas ca ksatram karma svabhava-jam
Heroism, power, determination, resourcefulness, courage in battle,
generosity, and leadership are the qualities of work for the ksatriyas.
(Bhagavat-gita 18.43)
Qualities of Vaisyas and Sudras
14.15
krsi-go-raksya-vanijyam vaisya-karma svabhava-jam
paricaryatmakam karma sudrasyapi svabhava-jam
Farming, cow protection, and business, are the qualities of work for the
vaisyas, and for the sudras there is labor and service to others.
(Bhagavat-gita 18.44)
The Division of Varna and asrama According to Gura and Karma
14.16
catur-varnyam maya srstam guna-karma-vibhagasah
tasya kartaram api mam viddhy akartaram 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 cre-
ator, being unchangeable. (Bhagavad-gita 4.13)
Evidence from Srimad Bhagavatam
About the Divisions Varnasrama
14.17
mukha-bahuru-padebhyah purusasyasramaih saha
catvaro jajnire varna gunair vipradayah prthak
[Camasa Yogendra said] From the mouth of Brahma, the brahminical or-
der has come into existence. Similarly, from his arms, the ksatriyas have come,
from his waist the vaisyas have come and from his legs the sudras have come.
These four orders and their spiritual counterparts [brahmacari, gnhastha,
vanaprastha, and sannyasa] combine to make society complete. (Bhag. 11.5.2)
14.18
ya esam purusam saksad atma-prabhavam isvaram
na bhajanty avajananti sthanad bhrastah patanty adhah
For one who simply maintains an official position in varnasasrama but does
not worship the Supreme Lord, Visnu, he falls down from his puffed-up posi-
tion into a hellish condition. (Bhag. 11.5.3)
14.18a
cari varnasrami yadi krsna nahi bhaje
svakarma karite se raurave padi' maje
The followers of the varnasrama institutions accept the regulative prin-
ciples of the four social orders (brahmana, ksatriya, vaisya and sudra) and four
spiritual orders (brahmacari, gnhastha, vanaprastha, and sannyasa). If, one car-
ries out the regulative principles of these orders but does not render service to
Krsna, he falls into a hellish condition of life. (Cc. Madhya 22.26)
In Satya-Yuga, There was Only one Varna: Paramahamsa
14.19
adau krta-yuge varno nrnam hamsa iti smrtah
krta-krtyah praja jatya tasmat krta-yugam viduh
In the beginning, Satya-yuga, there was only one social class, called "hamsa".
In that age everyone was perfect (in devotional service) from birth. That age is
therefore known as Knta-yuga, or the age in which all religious duties are ful-
filled. (Bhag. 11.17.10)
14.20
treta-mukhe maha-bhaga
pranan me hrdayat trayi
vidya pradurabhut tasya
aham asam tri-vrn makhah
O blessed Uddhava, at the beginning of the Treta-yuga the threefold Vedas
was manifest from My heart thorough My breath; and through the three-fold
Vedas I (who am known a Yajna) appear as sacrifice. (Bhag. 11.17.12)
14.21
vipra-ksatriya-vit-sudra mukha-bahuru-pada-jah
vairajat purusaj jata ya atmacara-laksanah
The four social orders appeared from the universal form of the Lord. The
brahmanas appeared from His face, the ksatriyas from His arms, the vaisyas
from His thighs, and the sudras from His feet. Each social order is character-
ized by specific systems and behavior. (Bhag. 11.17.13)
Previously, Everyone was a Brahmana.
Later, According to Guna and Karma, Different Divisions Arose
14.22
na viseso' sti varnanam sarvam brahmam-idam jagat
brahmana purva-srstam hi karmabhir-varnatam gatam
[Brghu Muni said] Previously there was only one varna. Because every-
one was born of Brahma, everyone was a brahmana. However, later on differ-
ent castes were categorized according to their activities.
(Mahabharata, Santi Parva 188.10)
The Position of Varna-Dharma in Kali-yuga
14.23-27
brahmanah ksatriya vaisah sudrah papa-parayanah
nijacara-vihinas ca bhavisyanti kalau yuge
vipra veda-vihinas ca pratigraha-parayanah
atyanta-kaminah krura bhavisyanti kalau yuge
veda-nindakaras caiva dyutacaurya karas tatha
vidhava-sanga-lubdhas ca bhavisanti kalau dvijah
vrtty-artham brahmanah kecit mahakapata-dharminah
raktambara bhavisyanti jatilah smasrudharinah
kalau yuge bhavisanti brahmanah sudra-dharmina
In Kali-yuga, all four varnas are devoid of character and proper behavior
and are addicted to sin. The brahmanas 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
brahmanas 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 pro-
fessional 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 swamis, dress in red cloth and
wear long hair and beards. In this way the wretched so called brahmanas of
Kali-yuga accept the dharma of sudras, that is, they become fourth-class men.
(Padma Purana)
Brahmanas in Kali-yuga are Brahmanas in Name only
14.28
raksasah kalim-asritya jayante brahma-yonisu
utpanna brahmana-kule badhante srotriyan krsan
Those who were raksasas in previous ages, have taken birth as brahmanas
in Kali-yuga to torment the physically weak saintly persons who are engaged in
the culture of hearing about the Lord. (C.Bhag..Adi 11.298)
The Evidence from Caitanya-Bhagavata
14.29
ei sakala raksasa "brahmana" nama matra
ei saba loka yama-yatanara patra
kaliyuge raksasa-sakala vipra-ghare
janmiveka sujanera himsa karivare
e-saba viprera sparsa, katha namaskara
dharma-sastre sarvatha nisedha karivare
All these demons are "brahmanas" in name only. All of them will be fin-
ished by the agents of the king of death, Yamaraja. In Kali-yuga, demons take
birth in the houses of brahmanas to harass saintly persons. All the dharma-
sastras forbid one to touch, hear from or offer obeisances to such materialistic
and demoniac brahmanas. (C.Bhag.. Adi 11.293-295)
The Smrti on how the Brahmana Caste was Debased
14.30 and 31
jatiratra maha-sarpa manusyatve maha-mate
sankarat sarva-varnanam duspariksyeti me matih
sarve sarvasva patyani janayanti sada narah
vanghaithunamatho janma maranan ca saman nrnam
[Yudhisthira told Nahusa] 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 are common to all. (Mahabharata,
Vana Parva 180.31-32)
The Opinion of the Truth-Loving Vedic Rsis
14.32
'na caitad-vidmo brahmanah smo vayam abrahmana veti'
"We don't know whether we were brahmanas or non-brahmanas.
(Mahabharata, Vana Parva 179.33)
The Sruti, Smrti, Puranas, and Itihasas
on the Occupational Duties of Brahmanas
14.33
Brahma-ksatriya-vaisya-sudro iti catvaro varnas tesam varnanam brahmana
eva pradhana iti veda-vacananu-rupam smrtibhir apy uktam. Tatra codyam
asti ko va brahmano nama. Kim jivah kim dehah kim jatih kim jnanam kim
karma kim dharmika iti. Tatra prathmo jivo brahmana iti cettana,
atitanagatan eka dehanam jivasyaika-rupatvat ekasyapi karma-vasadan-eka-
deha sambhavat sarva sariranam jivasyaika-rupatvacca. Tasman na jivo
brahmana iti. Tarhi deho brahmana iti cettnna, acandaladi-paryantanam
manusyanam panca-bhautikatvena. Dehasyaika-rupatvaj-jara-marana
dharmadharmadi samya-darsanad brahmanah svetavarnah ksatriyo rakta-
varno vaisyah pita-varnah sudrah krsna-varna iti niyamabhavat. Pitradi-sarira
dahane putradinam brahma-hatyadi-dosa-sambhavacca tasman na deho
brahmana iti. Tarhi jati brahmana iti cenna. tatra jatyantarajantusu aneka-
jati-sambhava maharsayo bahavah santi. Esya-srogo mrgyah kausikah kusat
jambuko jambukat.Valmiko valmikat. Vyasah kaivartta-kanyayam.
Sasaprsthat gautama. Vasisthah urvasyam. Agastyah kalase jata iti srutatvat.
Etesam jatya vinapyagre jnana-prati-padita rsyo bahavah santi. Tasman na
jatih brahmana iti. Tarhi jnanam brahmana iti cettnna. Ksatriyadayo'pi
paramartha-darsino'bhijna bahavah santi. Tasmanha jnanam brahmana iti.
Tarhi karma brahmanah iti cettanna. Sarvesam praninam prarabdha-
sancitagami karma-sa dharmya-darsanat karmabhipreritah sant janah kriyah
kurvaniti. Tasman na karma brahmana iti. Tarhi dharmiko brahmana iti
cettnna. Ksatriyadayo hiranyadataro bahavah santi. Tasmanna dharmiko
brahmana iti. Tarhi ko va brahmano nama. Yah kascid-atmanam-advitiyam-
jati-guna-kriyahinam sadurmisad-bhavetyadi-sarva-dosa-rahitam satya-
jnananandanta-svarupam svayam nirvikalpam asesa-kalpadharam
asesabhutahtaryamitvena vartamanam antarbahis-cakasavadanu-syutama-
khandananda-svabhavam-aprameya manu bha vai kavedya paroksataya
basamanam karatalamalakavat saksad-aparoksi-krtya krtarthataya kama-
ragadi-dosa-rahitah sama damadi-sampanno ceta vartata, eva mukta-laksano
yah sa eva brahmana iti sruti-smrti-puranetihasanam-abhiprayah. Anyatha
hi brahmantva-siddhir nasty eva.
The four varnas are: brahmana, ksatriya, vaisya, and sudra. Among these,
the brahmanas are foremost. This is the verdict of the Vedas and the Smrti. In
these places the question is asked, "Who is a brahmana? On what basis is some-
one a brahmana? Among life (jiva), body (deha), birth (jati), knowledge (jnana),
work (karma), and duty (dharma) what is it that constitutes a brahmana?"
The first question is: Since the jiva is part of Brahman, and alive, does that
make him a brahmana? No. It is incorrect to call any jiva a brahmana. There
are countless jivas who have accepted innumerable material bodies according
to their karma and mentality, but they cannot all be called brahmanas).
The next point is whether one's body (deha) makes one a brahmana. The
answer is no. The body of a candala 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 colored by different conceptions of religion and
irreligion that brahmanas are called "white," (nveta-varna) ksatriyas "red," (rakta-
varna) vaisyas "yellow," (pita-varna) and sudra "black" (krsna varna). In this
way, it should be clearly understood that one is not a brahmana on the basis of
his body (deha). By burning up one's body one does not become free from the
sin of killing a brahmana; nor is that sin transferred to one's son. In the same
way one's brahminical status is not based on one's bodily condition, nor can
brahminical status be transferred simply by seminal discharge and the procre-
ation of children. Therefore it is concluded that the body (deha) does not make
one a brahmana.
The next point is whether one becomes a brahmana by birth (jati). The
answer is no. In the midst of mixed ancestry have come great-souled rsis. The
Rsi Snrga took birth from a deer, and Kausika was born from straw, Jambhuka
rsi was raised by a jackal, and Valmiki came from an anthill. Vyasa was born
from a fisherman's daughter and the sage Gautama was born from a rabbit.
Vasistha was born from a dancing girl Urvasi. 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 brahmana.
And what of jnana? Knowledge does not make a brahmana either. Many
ksatriyas are vastly experienced in knowing the supreme goal of life. Therefore
knowledge does not make a brahmana.
What about fate? Karma does not make one a brahmana 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 "brahmana" is more than this, and there-
fore karma does not make one a brahmana.
Then what about dharma, religion? Mundane piety does not make a
brahmana either. There are many examples of great ksatriyas who were highly
religious and gave much gold in charity, but they were not brahmanas.
Then what is a brahmana? A brahmana is one who is absorbed only in the
Supreme Self. He is free from all mundane attributes of birth, work, and mater-
ialistic 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 brahmana is
completely absorbed in the infinite, limitless, absolute Supreme Person (present
within the heart of every living being as the Supersoul 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 experi-
ence; neither can He be known, directly or indirectly, through mental specula-
tion.) Such a brahmana is free from faults such as lust, anger, greed, pride, illu-
sion, and envy. He has all twelve brahminical qualities beginning with peaceful-
ness and self-control (samo, 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 brahmana. This is the opinion of the Sruti, Smrti, Puranas
and Itihasas. No other endowments of perfection can confer brahminical status.
(Vajra-sucika Upanisad)
Evidence from the Mahabharata
14.34
sudre caitad-bhavel-laksma dvije tac ca na vidyate
na vai sudro bhavec-chudro brahmano na ca brahmanoh
If it is seen that a sudra has the characteristics of a brahmana he should be
considered a brahmana. Similarly, if a brahmana has the characteristics of a
sudra he should be considered a sudra. (Mahabharata, Vana Purva 180.25)
Evidence From Srimad-Bhagavatam
14.35
yasya yal laksanam proktam pumso varnabhivyanjakam
yad anyatrapi drsyeta tat tenaiva vinirdiset
If one shows the symptoms of being a brahmana, ksatriya, vaisya, or sudra,
as described above, even if he has appeared in a different caste, he should be
accepted according to those symptoms of classification. (Bhag. 7.11.35)
The Ancient commentator, Nilakantha, on the Conduct of Brahmanas
14.36
evanca satyadikam yadi sudro'pyasti tarhiso'pi brahmana eva syat sudra
laksmakadikam na brahmano'sti napi brahmana-
laksmasamadikam sudro'sti.
sudro'pi samadyupeto brahmana eva, brahmano'pi
kamadyupetah sudra eva
In the same way if a sudra has qualities like truthfulness then he is a
brahmana. And if a brahmana does not show the qualities such as peaceful
nature which are appropriate for a brahmana, then he is a sudra. If a sudra has
qualities like equananimity then he is a brahmana. If a brahmana has qualities
like lust then he is a sudra. (Nilakantha commentary on Mahabharata, Vana
Parva 180.23-26)
Sridhara Svami's Opinion
14.37
samadibhireva brahmanadi vyavaharo mukhyah na jatimatrat.
yad yadi anyatra varnantare'pi drsyeta, tad-varnastaram
tenaive laksmana-nimittenaivavarnena
vinirdiset, na tu jatinimitenetyarthah
The qualities of a brahmana, beginning with peacefulness (samo, dama,
tapau, etc.) represent the chief characteristics or principle behavior of a
brahmana. On the other hand, birth is no qualification for brahminical status.
If one is seen to take birth in another varna, but has the qualifications of a
brahmana, his birth should be disregarded and he should be accepted as a
brahmana. One who is born a brahmana may be accepted as a brahmana if he
has the qualifications, but otherwise he should not. (Bhavartha-dipika commen-
tary on Srimad Bhagavatam 7.11.35)
Mahaprabhu's Definition of What is and Isn't a Brahmana
14.38
sahaje nirmala ei 'brahmana'-hrdaya
krsnera vasite ei yogya-sthana haya
'matsarya'-candala kene ihan vasaile
parama pavitra sthana apavitra kaile
The heart of a brahmana is by nature very clean; therefore it is a proper
place for Krsna to sit. Why have you allowed envy to sit there? Because of this,
you have become like a candala, the lowest of men, and you have also con-
taminated a most purified place your heart. (Cc. Madhya 15.274-275)
The Evidence of the Smrti
14.39
etan me samsayam deva vada bhutapate'nagha
trayo varnah prakrtyeha katham brahmanyamapnuyuh
sthito brahmana-dharmena brahmanyam-upajivati
ksatriyo vatha vaisyo va brahma-bhuyam sa gacchati
[Uma said] "O Siva, master of the bhutas. O sinless one, through what
kind of personal characteristics can the three classes of men ksatriya, vaisya,
and sudra become brahmanas? Is it possible for them to become brahmanas?
Please enlighten my doubts on this subject." Siva said, "If a ksatriya or vaisya is
established in brahminical behavior, and spends his whole life in brahminical
conduct, it is seen that such a person has attained brahminical status.
(Mahabharata, Anusasana Parva 14.3.5,8)
The Verdict of the Mahabharata on the Occupation of Bramanas
14.40 and 41
sampratanca mato me'si brahmano natra samsayah
brahmanah pataniyesu vartamano vikarmasu
yastu sudro dame satye dharme ca satatothitah
tam brahmanam aham manye vrttena hi bhaved-dvijah
(The brahmana told the "hunter"), "In my opinion, you are a brahmana.
Of this there is no doubt. It is my consideration that the brahmana who is proud
and addicted to sin, who is full of vice and always engaged in evil and degraded
practices, is certainly a sudra. On the other hand, a sudra who is endowed with
the virtues of righteousness, self-restraint, and truthfulness is, in my opinion, a
brahmana. The only qualifications for brahminical status are truthful character
and saintly behavior. (Mahabharata, Vana Parva 215.13-15)
14.42 and 43
himsanrta-priya lubdhah sarva-karmopjivinah
krsna saucaparibhrasthaste dvijah sudratam gatah
sarva-bhaksyaratirnityam sarva-karmakaro 'sucih
tyakta-vedastvanacarah sa vai sudra iti smrtah
Brahmanas 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 de -
graded to the status of sudras. 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 sudra. (Mahabharata, Santi Parva 189.7)
The Smrti on the Occupational Behavior of Brahmanas
14.44
yatraital-laksyate sarpa vrttam sa brahmanah smrtah
yatraitan na bhavet sarpa tam sudramili nirdiset
[Yudhisthira said] "O serpent, whoever has the characteristics of a brahmana
is said to be a brahmana. One who doesn't have the characteristics of a brahmana
is a sudra, even if he is "born" a brahmana. (Mahabharata, Vana Parva 180.26)
An Example of the Conduct of a Brahmana
14.45
tam hovaca kim gotro nu saumyasiti.
Sa hovaca nahametadveda bho yad-gotro 'ham asmi.
Aprccham mataram sa ma pratyabravid
bhahvaham caranti paricarini yauvane tvamalabhe.
Saham etat na veda yad-gotras-tvamasi.
Jabala tu nama ahamasmi, Satyakamo nama tvamasiti.
So'ham satyakamo Jabalo 'smi bho iti.
Tam hovaca naitadabrahmano vivaktum-arhati samidham
saumya ahara. Upa tva nesye. Na satyadaga iti.
Gautama asked Satyakama, "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 Jabmla and your
name is Satyakama (One who wants truth).' Therefore I am known as the
Satyakama of Jabmla, and do not know my caste".
Gautama said, "My dear boy, you speak truthfully, and therefore you must
be a brahmana. No one but a brahmana 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. (Chandogya
Upanisad 4.4.4, Gautama)
14.46
arjvavam brahmane saksat sudro'narjava-laksanah
gautamastv iti vijnaya satya-kamamupanayat
Truthfulness is the symptom of a brahmana, whereas dishonesty is the
symptom of a sudra. Knowing this, Gautama Rsi initiated Satyakama as a
brahmana. (Chandogya Upanisad, Madhva-bhanya, Smma-samhita)
The Evidence of Vedanta-sutra and the Example of Citraratha
14.47
"sugasya tadanadara-sravanat sucyate hi"
nasau pautrayanah sudrah sucad-bravanam eva hi suda tvam
raja pautrayanah sokac-chudroti muninoditah prana-vidyam-avapyasmat
param dharma-vaptavan
The following story is from the Chandogya Upanisad (Saavarga-vidya 4):
There was a great king named Janasruti Pautrayara, who was famous for his
good works. Two rsis 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 knowl-
edge. 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 sudra. "O Sudra, you have brought all these presents, and now you
want me to instruct you?" Thereafter, Raikva taught him the spiritual science.
The Brahma-sutra says: "Raikva addressed Janasruti Pautrayana as sudra
because Pautrayana was overwhelmed with sorrow." The use of the word sudra
in this verse does not mean that Janasruti was a sudra at birth, but that he was
lamenting. The purport is that those who are overwhelmed by lamentation are
known as sudras. It is written in the Padma-Purana that King Pautrayana was a
ksatriya and that because of his lamentation, Raikva Muni called him a sudra.
[The word sudra, therefore, means "one who laments."] Later, Pautrayana gained
knowledge of the ultimate goal of life and the supreme religion from Raikva.
(Brahma-sutra 1.3.34)
Madhvacarya's Commentary, Quoting from Padma-Purana
14.48
"ksatriyatvavagates ca uttaratra caitra-rathena lingat" bhasye:
"ayam asvatariratha iti citraratha samvandhinitvena lingena
pautrayanasya ksatriyatvavagates ca rathastvasvatariyuktascitra
ityabhidhiyate iti brahme yatra vedo rathas tatra na vedo yatra no ratha iti
ca brahma-vaivarte"
The Brahma-sutra says: "That Janasruti was ksatriya and not a sudra is
understood from the rest of the story, where he is described along with a ksatriya,
Abhipratmrin, who was a Caitra-ratha." [Because Janasruti was a ksatriya and
not a sudra by quality, he was fit for hearing spiritual knowledge from Raikva
Muni, who would not have instructed him if he actuallly was a sudra. The pur-
pose of Raikva Muni's calling him a sudra was simply to illustrate that constant
lamentation is the quality of a sudra, and that if he were to instruct Janasruti,
the king would have to rid himself of the tendency toward lamentation. That
Raikva did instruct Janasruti is proof that the king freed himself from the ten-
dency, and was not a sudra, but was qualified to study the Vedas. Those who
have the qualities of sudras 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 varna from his qualities. (Brahma-sutra 1.3.35 and commentary)
Members of Other Castes who Became Brahmanas
14.49
nabhaga-distaputro dvau vaisyau brahmanatam gatau
Nabhaga and Disthaputra were two vaisyas who attained the status of
brahmanas. (Hari-vaasa 11)
14.50-56
evam vipratvamagamadvitahavyo naradhipah
bhrgoh prasadad rajendra ksatriyah ksatriyarsabha
tasya grtsamadah putro rupenendra ivaparah
sa brahmacari virprarsih sriman grtsamado 'bhavam
putro grtsamadasyapi sucetabhavat-dvijah
varcah sutejasah putro vihavyastasya catmajah
vihavasya tu putrastu vita-tasya catmajah
vitatasya sutah satyah santah satyas sya catmajah
sravastasya sutascarsih sravasascabhavattamah
tamasas ca prakaso 'bhuttanayo dvijasattamah
prakasasya ca vagindro babhuva jayatam barah
tasyatmajas ca pramitirveda-vedangaparanga
ghrtacyam tasya putrastu rururnamodapadyata
pramadvarayasta ruroh putrah samupadyata
sunako nama viprarsiryasya putro'tha saunakah
[Bhinma] explained how King Vitahavya became a brahmana: "O King
Rajendra, best of the ksatriyas, Vitahavya was a ksatriya, but by the grace
of Bhrgu Muni, he became a brahmana. His son, Gntsamada, who was inferior to
none save Indra, was a brahmacari and a learned Rsi. Gntsamada's son, Suceta,
was a learned brahmana. Suceta's son was Varcah, and his son was Vitatya,
whose son was Vagindra. His son was Santa, his son was Rsisrava, his son was
Tama. Tama's son, was the best of brahmanas, Prakasa, whose son was Vagindra,
the foremost of all reciters of the Vedic mantras. Vagindra 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 apsara, Ghntmci, a son named Ruru, who had
a son by his wife, Pramadvara. Ruru's son was the venerable rsi, Sunaka. The
son of Sunaka was the great sage Saunaka (who heard Bhagavatam from Suta
Gosvami at Naimisararya).
In this way, O best of kings, the great king Vitahavya, a ksatriya, attained
the status of a brahmana by the mercy of Bhrgu, and by dint of his sons and
decendants becoming great brahmanas. (Mahabharata, Anusasana, 30.66, 58,
60-65)
Examples from Bhagavatam on Brahminical Conduct
14.57
yaviyamsa ekasitir jayanteyah pitur adesakara maha-salina maha-srotriya
yajna-silah karma-visuddha brahmana babhuvuh
In addition to these nineteen sons mentioned above, there were eighty-
one younger ones, all born of Rsabhadeva and Jayanti. According to the order
of their father, they became cultured, well-behaved, pure in their activities, ex-
pert in Vedic knowledge and the performance of Vedic rituals. (Bhag. 5.4.13)
14.58
puror vamsam pravaksyami yatra jato 'si bharata
yatra rajarsayo vamsya brahma-vamsyas ca jajnire
[Sukadeva Gosvami said] O Maharaja Pariksit, descendent of Maharaja
Bharata, I shall now describe the dynasty of Puru, in which you were born, in
which many saintly kings appeared, and from which many dynasties of brahmanas
began. (Bhag. 9.20.1)
14.59
kasyah kuso grtsamada iti grtsamadad abhut
sunakah saunako yasya bahvrca-pravaro munih
Ksatravnddha's son was Suhotra, who had three sons, named Kasya, Kusa,
and Grtsamada. From Gntsamada came Sunaka, and from him came Saunaka,
the great saint, the best of those conversant with the Rg Veda. (Bhag. 9.17.3)
The Words of Brahma From the Padma-Purana
14.60-62
sac-chrotriya-kule jato akriyo naiva pujitah
asat-kstrakule pujyo vyasa-vaibhandukay yatha
ksatriyanam kule jato visvamitro'sti matsamah
vesyaputro Vasisthas ca anye siddha dvijatayah
yasya tasya kule jato gunavaneva tairgunaih
saksad brahmanayo viprah pujiyah prayatnatah
[Lord Brahma said] If one is born in a family of brahmanas who are ab-
sorbed in hearing divine sound, but has bad character and behaviour, he is not
worshipable as a brahmana. On the other hand, Vyasa and Vaibhandaka Muni
were born in unclean circumstances, but they are worshipable. In the same way,
Visvamitra Muni was born a ksatriya, but he became equal to me by his quali-
ties and activities. Vasistha was born as a son of a prostitute. Many other great
souls who manifested the qualities of first-class brahmanas 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 brahmana.
Those who have the qualities of brahmanas are recognized everywhere as
brahmanas, and those who have such qualities are worshipable by everyone.
(Padma Purana, Snnthi-Khanda 43.321,322 Gautamiya-samskarana)
The Seminal Brahmanas of Kali-yuga are Impure
14.63
asuddhah sudra-kalpa hi brahmanah kali-sambhavah
tesam agama-margena suddhir na srota-vartmana
The brahmanas born in the age of Kali are merely sudras. Their so-called
Vedic path of karma is polluted and cannot purify them. They can only be puri-
fied by following the path of the aganas or pancaratrika-viddhi. (Hari-bhakti-
vilasa 5.5, from Visnu Yamala)
What is Diksa?
14.64
divyam jnanam yato dadyat kuryat papasya samksayam
tasmad-dikseti sa prokta desikais tattva-kovidaih
The process by which divine knowledge (divya jnana) is given and sins are
destroyed is called diksa by the highly learned scholars who are expert in spiri-
tual affairs. (Hari-bhakti-vilasa 2.9, from Visnu Yamala)
Diksa can Make a Common man a Brahmana
14.65
yatha kancanatam yati kamsyam rasa-vidhanatah
tatha-diksa-vidhanena dvijatvam jayate nrnam
Just as bell metal is transformed into gold by alchemy, a common man is
transformed into a twice-born brahmana by diksa from a bona find spiritual
master. (Hari-bhakti-vilasa 2.12, from Tattva Smgara)
14.65a
nrnam sarvesam eva dvijatvam "viprata"
The purport is that anyone can become twice-born if he is properly initi-
ated. (Sanatana Gosvami's Dig Darsini commentary on the above verse)
The Guru Initiates the Humble Disciple
14.66
svayam brahmani niksaptan jatan eva hi mantratah
vinitanatha putradin samskrtya pratibhodhayet
When the guru gives the mantra to his disciple according to the rules and
regulations of pancaratrika-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 samskaras, 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. (Narada Pascaratra,
Bharadvaja-samhita 2.34)
The Evidence of Mahabharata
14.67
etaih karma-phalair-devi nyuna-jati-kulodbhavah
sudro'py agama-sampanno dvijo bhavati samskrtah
O goddess, even a sudra can be purified though carefully following the
proper conduct of a brahmana as prescribed in the Pancaratra. Thus he is purfied
of karmic reactions and by accepting initiation from a bona fide spiritual master
he becomes a brahmana. (Mahabharata, Anusasana Parva 143.46)
14.68
na yonir napi samskaro na srutam na ca santatih
karanani dvijatvasya vrttam eva tu karanam
Neither birth, nor purificatory rites (samskaras), nor learning, nor offspring
are qualifications for brahminical status. Only brahminical conduct is the basis
for brahminical status. (Mahabharata, Anusasana Parva 143.50)
14.69
sarvo'yam brahmano loke vrttena tu vidiyate
vrtte sthitastu sudro'pi brahmanatvam niyacchati
All genuine brahmanas in the world are brahmanas by virtue of their con-
duct. A sudra who is established in good conduct is regarded as having attained
the status of a brahmana. (Mahabharata, Anusasana Parva 143.51)
The Conclusion of the Gosvamis
14.70
brahmana-kumaranam saukre janmani durjatitvabhavo'pi savana-yogy-
atvaya punya-visesamaya savitra-janma-sapeksatvat. Tatasca adiksitasya
svadasya. svadasya savana yogyatva-pratikula-durjatyaramakam
prarabdhamapi gatam eva, kintu sisthacarabhavat adiksitasya svadasya
diksam vina savitryam janma nastiti brahamana-kumaranam savana-
yogyatva bhavavacchedaka punya visesamaya-savitra janmapeksavadasya
adiksitasya svadasya savitrya-janmantaropekso vartata iti bhavah
[This is a quotation from Jiva Gosvami's commentary on a verse of Bhakti-
rasamrta-sindhu, Purva Vibhaga 1.13, which Rupa Gosvami quotes from Srimad
Bhagavatam (3.33.6).]
The Bhagavatam verse and its purport by Srila Prabhupada 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 im-
mediately becomes eligible to perform Vedic sacrifices if he once utters the
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 remember-
ing the holy name of the Supreme Lord is greatly stressed. Rupa
Gosvami has discussed the sequence of sinful activities of the condi-
tioned soul, and he has established, in Bhakti-rasamrta-sindhu, that those
who engage in devotional service become freed from the reactions of all
sinful activities. This is also confirmed in Bhagavad-gita. 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 activi-
ties, 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 pro-
cess of chanting and hearing become immediately eligible to perform
Vedic sacrifices. Generally, only a person who is born in a family of
brahmanas, who has been reformed by the ten kinds of purificatory pro-
cesses and who is learned in Vedic literature is allowed to perform
the Vedic sacrifices, but here the word sadyau, "immediately," is used.
Sridhara Svami 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 immediately achieves the result of
all purificatory processes. Taking birth in the family of a brahmana is
certainly due to pious activities in one's past life, but still a child who is
born in a brahmana 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 candalas, dog-eaters, does not need reformation. Simply by
chanting Hare Krsna, he immediately becomes purified and becomes as
good as the most learned brahmana. Sridhara Svami especially remarks
in this connection, anena pujyatavam laksyate. Some caste brahmanas
remark that by chanting Hare Krsna, purification begins. Of course, that
depends on the individual process of chanting, but this remark of Sridhara
Svami's is completely applicable if one chants the holy name of the
Lord without offense for he immediately becomes more than a
brahmana. As Sridhara Svami says, pujyatvam: he immediately becomes
as respectable as a most learned brahmana and can be allowed to per-
form 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 Devahuti 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 chant-
ing, he offers the sacred thread to the disciple just so that he will be
recognized as one-hundred-percent equal with a brahmana. This is also
confimed in the Hari-bhakti-vilasa by Sri Sanatana Gosvami:
"As base metal can be changed into gold by a chemical process,
any person can similarly be changed into a brahmana by diksm-vidhana,
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 brahmana family and then be reformed.
But at this present moment, even those who are born in the best
brahmana families are not reformed, nor is there any certainty that they
are actually born of brahmana fathers. Formerly the garbhadhana re-
formatory system was prevalent, but at the present moment there is no
such garbhadhana, or seed-giving ceremony. Under these circumstances,
no one knows if a man if factually born of a brahmana father. Whether
one has acquired the qualification of a brahmana depends on the judge-
ment of the bona fide spiritual master. He bestows upon the disciple the
position of a brahmana by his own judgement. When one is accepted as
a brahmana in the sacred thread ceremony, under the pancaratrika sys-
tem, then he is dvija, twice-born. That is confimed by Sanatana Gosvami:
dvijatvam jayate. By the process of initiation, a person is accepted as a
brahmana in his purified state of chanting the holy name of the Lord.
He then makes further progress to become a qualified Vaisnava, which
means that the brahminical qualification is already acquired.
The import of the above commentary by Jiva Gosvami on this verse
summarized as follows by Bhakti Hrdaya vana Maharaja in his translation of
Bhakti-rasamrta-sindhu (which Srila Prabhupada at one time authorized us to
read in a letter to Yamuna Dasi in 1968):
"According to Sri Jiva Gosvami, though this rudimentary bhakti
in a born candala 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. [Srila Jiva Gosvaai says
that just as one who is born a brahmana 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 brahmana in order to actually
perform Vedic sacrifice.]
Jiva Gosvami, 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. Visvanatha Cakravarti, however, considers Jiva Gosvami's
view to give away the whole case for the quality of prarabdha-pmpaharatva [power
of deliverance from sin] that is claimed for bhakti. Visvanatha'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'.
Jiva Gosvami here argues that a brahmana born in a higher social order be-
cause of good deeds in previous births is eligible to perform Vedic rituals; while
even a candala born in the lowest social order owing to his misdeeds in previous
births, becomes fully capable of performing such Vedic rituals when his prarabdha
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 brahmana 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 candala family, is cleansed of his sins com-
mitted 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."
14.71
tad evam diksatah parastad eva tasya dhruvasyeva
dvijitva-samskarasta-davadhi-tatvattattan-mantradhi devaj-jatah
As soon a Lord Brahma was initiated by the gayatri 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 gayatri [by which all subsequent
brahmanas are initiated.](Brahma-samhita 5.27, Jiva Gosvami's commentary)
Three kinds of Birth Seminal, Brahminical, and Mantra-diksa
14.72
maturagre'dhi-jananam dvitiyam maunjibandhane
trtiyam yajna-diksayam dvijasya sruti-codanat
The sruti states that a brahmana gets his first birth from his mother (saukra-
janma, seminal birth). He gets his second birth by receiving the sacred thread
(smvitra-janma), and finally he gets his third birth by yajna-diksa (ceremonial
initiation at a fire sacrifice). (Manu-samhita 2.169)
Sridhara Svami's Remarks on the Three Kinds of Birth
14.73
trivrt sotram savitram daiksamiti trigunitam janma
[In this verse from Srimad Bhagavatam (10.23.39), dhig janma
nastrivnd..."To hell with our threefold birth as brahmanas!] The word tnvnt means
the threefold births saukra-janma, purity of heredity and family, smvitra-janma,
investiture with the sacred thread and initiation into the gayatri-mantra, and
daiksa-janma (consecration for Vedic sacrifices). (Sridhara Svami, Bhavartha-
dipika 10.23.39)
Who has Done the Forty-eight Kinds of Samskaras is a Brahmana
14.74
"yasyaite'stha catvarimsat samskarah sa brahmanah"
One who has performed the forty-eight kinds of samskaras is a brahmana.
1. garbhadhana impregnation
2. pumsavana causing the birth of a male child
3. simantonnayana parting of the hair
4. jata-karma the duties after the birth of a child
5. nama-karara naming ceremony
6. niskramana taking the child out of the room for the first time
7. anna-prasana eating grains
8. kararavedha piercing ears
9. caudakarma shaving the head
10. upanayana sacred thread
11. samavartane completing education
12. vivaha marriage
13. antyesti funeral
14. deva yajna sacrifice to the gods
15. pitr yajna sacrifice to manes
16. bhuta yajna sacrifice to living beings.
17. nara yajna sacrifice to human beings
18. atithi yajna treating the guests
19-41. deva-vrata catunthaya, anthaka-sraddha, pmrvara-sraddha, sravani,
agrayari, praunthapadi, caitra, cmturmasya, niruda pasubandha, sautramari,
agninthoma, atyagninthoma, uktha, nodani, vajpeya, atiratra, aptoryama,
rajasuya names of various sacrifices
42-45. agnyadheyam, agnihotram, darsa-paurnamasya, agrayarenti.
46. sauca cleanliness
47. anayasa-mangalacara The auspicious acts done without endeavor.
48. akarparya asprha freedom from miserliness and desire.
(Mahabharata, Santi Parva 189.2)
The One Branch and the Many Branches
14.75
yad apy uktam garbhadhanadi-dahanta-samskarantara-sevanad bhagavata
nama-brahmanyam-itih tatrapy-ajnanam-evaparadhyati, na
punarayusmato dosah; yadete vamsa-paramparaya bajasaneya-sakha-
madhiyanah katyayanadi-grhyokta-margena garbhadhanadi-samskaran
kurvate, ye punah sarvatranuvacana-prabhrti trayi-dharma-tyagena
ekayana-sruti-vihitaneva catvarimsat samskaran kurvate te'pi svasakha
grhyoktam-artham yathadanutisthamanah na sakhantariya-
karmanusthanad-brahmanyat pracyavante, anyesamapi parasakha-vihita-
karman-anusthana-nimitta-brahmanya-prasangat.
[In the Agama-Pramanya, Yamunacarya establishes the Pramanya, or au-
thority, of the Pancaratrika scriptures (agama, tantra, sastra) in defense against
the community of smarta brahmanas who were at the time challenging the au-
thority of the Pancaratra traditions as being non-Vedic. Because Yamunacarya's
credibility as a Vedic brahmana could not be challenged, he was in a strong
position to mount a defense of Pancaratrika traditions.
According to Yamunacarya, the class of qualified brahmanas 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 samskaras or
purificatory practices based on the ancient Vajasaneya or Sukla Yajur Veda as
an alternative to the traditional Vedic practices. The ritualistic priests, or smarta-
brahmanas, who were Yamunacarya's enemies claimed that the practice of these
alternate samskaras were non-Vedic, and therefore unholy. They accused
Yamunacarya of deceit by trying to base the system of samskaras on the lost
Vedic scriptures. The acarya's arguments on this point were difficult for the
smartas to defeat, however, since the practice of referring to lost Vedic scrip-
tures was invented by the smartas themselves to justify their own non-Vedic
practices and give them a "Vedic" basis. Even the strictest smarta brahmana
has to admit that there are injunctions and rituals in the dharma-sastras for
which there are no known Vedic injunctions, but for which a Vedic basis must be
presumed.
In light of this, smarta brahmanas have often appealed to the lost Vedic
scriptures (such as the single original Veda which Vyasadeva divided into three
parts) in order to justify the practices and rules of corollary Vedic literatures
such as the Manu-samhita, which forms much of the basis for smarta ritual.
While the smartas attempt to discredit the idea that their own arguments can be
used against them to establish Vedic support for Pancaratrika practice,
Yamunacarya's arguments cannot be defeated without also destroying the basis
for smarta ritual.
Yamunacarya says: It has been said that the bhagavatas are polluted, be-
cause they have given up the Vedic samskaras, and have accepted an alternative
system of purifactory rituals, beginning with the garbhadhana-samskara 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 Ayunman, that there is no fault in my opponents; the
only fault is with their ignorance, because the forty purificatory rituals of
samskaras practiced by the Bhagavatas have descended from the "one Veda,"
the Ekayana Sakha, or the "one branch" of the Sukla Yajur Veda, beginning
with the Katyayana, which includes scriptural injuctions about the prescribed
religious ceremonies to be performed at birth, marriage, and so on.
This process has descended through an ancient and unbroken family tradi-
tion in different brahminical families who for many generations have followed
all these purifcatory practices, beginning with the garbhadhana and other
samskaras. In fact, those who perform these forty samskaras cannot be consid-
ered unbrahminical for failing to follow the samskaras as they are mentioned in
the three Vedas. They do not fall from brahminical status simply for favoring
the ancient and more traditional samskaras mentioned in the One Veda
(Ekayana-sruti) over those recommended in the three Vedas.
These devotee brahmanas 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 brahmana 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 brahmanas would lose their caste, be-
cause 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). (Sri Yamunacarya,
Agama-pramana)
Vaisnavas are not Sudras
14.76
na sudra bhagavad-bhaktaste tu bhagavata matah
sarva-varnesu te sudra ye na bhakta janardane
One who is a paragon of devotion to the Supreme Personality of Godhead
can never be called a sudra; rather he is glorified as a Bhagavata, or one who is
connected with Bhagavan. On the other hand, those who are antagonistic to
bhakti are considered to be sudras, no matter what caste they are born in. (Hari-
bhakti-vilasa, 10.165)
Except for Paramahamsas, Devotees Worship
in Varnasrama and Accept the Sacred Thread
14.77
bahih sutram tyajed-vidvan yogam uttamam asthitah
brahma-bhava-mayam sutram dharayed yah sa cetanah
Established in the state of the highest yoga, the wise should reject the ex-
ternal sacred thread. One who is really self-conscious must put on the thread
constituted by awareness of spiritual reality. (Brahmopanisad 28)
The Sacred Thread Worn by Those who are Brahmanas
in Name Only is the Ugly Conceit of the Proud
14.78
brahma-tattvam na janati brahma-sutrena garvitah
tenaiva sa ca papena viprah pasurudahrtah
A so-called brahmana who has no spiritual knowledge, but who, out of
pride, wears the thread of a brahmana is certainly only a sinful impostor who is
no better than a two-legged animal. (Atri Samhita 372)
Real Brahmanas
14.79
yatha kasthamayo hasti yatha carma-mayo mrgah
yas ca vipro'nadhiyanas trayaste nama vibhrati
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 brahmana who is devoid of
Vedic knowlege is a brahmana in name only. (Manu-samhita 2.157)
Giving the Sacred Thread to Those not on the
Vedic Path is Forbidden
14.80
yo'nadhitya dvijo vedam anyatra kurute sramam
sa jivan eva sudratvam asu gaccati sanvayah
A brahmana who without studying the Vedas who labors for other things-
material wealth, position, adoration, and other opulences, becomes sudra along
with all his family members. (Manu-samhita 2.168)
14.81 - 84
viprah samskara-yukto na nityam sandhyadi-karma yah
naimitikastu no kuryat brahmana-bruva ucyate
yuktah syat sarva-samskarair-dvijastu niyama-vrataih
karma kincit na kurute vedoktam brahmana bruvah garbhadhanadibhir
yuktas tathopanayanena ca
na karma-krt na cadhite sa jneyo brahmana-bruvah
adhyapayati no sisyan nadhite vedam uttamam
garbhadhanadi-samskarair yutah syad brahmana-bruvah
A"brahmana" who has failed to perform any of the ten kinds of samskaras,
who fails to regularly perform the duties of a brahmana, beginning with sandhya,
vandya, etc., is a brahmana in name only (brahmana-bruva). Such a "brahmana"
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
garbadhana-samskara or by the sacred thread ceremony, and neither does he
study the Vedas. Such a worthless, so-called brahmana does not study the best
of Vedic scriptures, nor does he teach them to his so-called disciples.
(Padma Purana)
14.85
kulluka-bhatta-tika yo brahmanah kriya-rahita
atmanam brahmanam braviti, sa brahmana-bruvah
According to the commentary of Kulluka Bhatta, one who is devoid of
proper behavior of a brahmana, and yet represents himself as a brahmana is a
brahmana in name only. (Manu-samhita 7.58)
14.86
atapas-tvanadhiyanah pratigraha-rucir-dvijah
ambhasy-asma-plavenaiva saha tenaiva majjati
A brahmana devoid of austerity, who has not studied the Vedas, and yet
accepts charity as a brahmana is condemned. Such brahmanas 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-samhita 4.190)
The Consequences for the Brahmanas in Name Only
14.87
alingo lingivesena yo-vrttim-upajivati
sa linginam haratyenas-tiryag yonau cajayate
When one unfit to wear the sacred thread of a brahmana wears it
earns his livelihood through sinful and unholy behaviour, such a person incurs
sin and takes birth in sub-human wombs. (Manu-samhita 4.200)
Students and Pracitioners of Professional
Brahmanism are Condemned
14.88
bhrtak-adhyapako yas ca bhrtak-adhyapitas-tatha
sudra-sisyo gurus caiva vag dustah kunda-golokau
One who teaches the Vedas by accepting salary, one who studies by giving
salary, disciple of a sudra, guru of a sudra, one who speaks nonsense and bas-
tards should be avoided. (Manu-samhita 3.156)
Demigod Worship and Other Unbrahminical Activities
14.89
api cacaratas-tesam abrahmanyam pratiyate
vrttito devata-puja-diksa-naivedya-bhaksanam
garbhadhanadi-dahanta-samskarantara-sevanam
srautakriya' nanusthanam dvijaih sambandha-varjanam
ity-adibhiranacarair-abrahmanyam sunirnayam
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 puja, their diksa, their sacrificial offerings, and their
offerings of foodstuffs are all unclean and unbrahminical. The results of their
so-called samskaras, beginning with the garbhadhana-samskara, are burned to
ashes. In order to correct themselves they must again undergo all the samskaras
mentioned in the scriptures. Their study of the sruti is without any positon;
having given up their connection with the genuine communtiy of twice-born
brahmanas, their worship is void and unbrahminical, and their association is
polluting to true brahmanas. (Sri Yamunacarya, Agama Pramanya, discussion
of Satvata Sastra)
Demigod Worship by Brahmanas is Condemned
14.90
devakosopajivi yah sa devalaka ucyate
vrttyartham pujayed-devam trini varsani yo dvijah
sa vai devaloko nama sarva-karmasu garhitah
One who worships the demigods in order to increase his material wealth is
called a "devala." Any brahmana who worships the demigods for three years is
considered to be a devala. All his work is condemned from beginning to end.
(Sri Yamunacarya, Agama Pramanya)
14.91
esam vamsakrama deva devarca vrttito bhavet
tesam adhyayane yajne yajane nasti yogyata
Whoever worships the demigods on the basis of his family tradition his
study of the Vedas, his yajna, and his worship have no connection with proper
brahminical conduct. (Sri Yamunacarya, Agama Pramanya)
Demigod Worship is Damned
14.92
apadyapi ca kasthayam bhito va durgato'pi va
pujayenaiva vrttyartam deva-devam kadacana
One should not engage in demigod worship, in which one must suffer pain,
trouble, fear, danger, and difficulty. (Sri Yamunacarya, Agama Pramanya)
Spiritual Brahmanism
14.93
ya etad aksaram gargi viditvasmal-lokat praiti sa brahmanah
O Gargi, one who is acquainted with that infallible truth by which one
transcends death is a brahmana. (Brhad-Aranyaka 3.9.10)
14.94
tam eva dhiro vijnaya prajnam kurvita brahmanah
A wise person who knows the Supreme Lord, Parabrahman, through the
process of devotion, is a brahmana. (Brhad-Aranyaka 4.4.21)
Who is a Brahmana?
14.95 and 96
jata-karmadibhir-yastu samkaraih samskrtah sucih
vedadhyayana-sampannah sad sat karmasvasthitah
saucacarasthitah samyag vighasasi gurupriyah
nityabrali satyaparah sa vai brahmana ucyate
[Bharadvaja Muni said, "O best of the twice-born, rsi among the brahmanas,
best of the orators of Vedic knowledge, kindly instruct us in the differences
between brahmanas, ksatriyas, vaisyas, and sudras." Bhrgu Muni replied]:
One whose birth and subsequent works have all been purified by the ap-
propriate samskaras, who has the qualities of purity and cleanliness, who is
devoted to Vedic study, who performs worship of the Supreme Lord, Visnu, and
who instructs others in that worship, who is a paragon of the six activities of a
brahmana, whose behaviour is never impure, who eats the remnants of his guru's
prasada, who is dear to the guru, who always carefully follows his vows, and
who is fixed in the truth is known as a brahmana. (Bharadvaja Muni)
A Vaisnava is the Best of all and the Guru of Everyone
14.97
visnor ayam yato hyasit tasmad-vaisnava ucyate
sarvesam caiva varnanam vaisnavah sresthah ucyate
One who is related to Visnu through devotion is known as a Vaisnava.
A genuine Vaisnava is superior to all the varnas and is the best of all. (Padma
Purana, Uttara Khanda 39)
A Vaisnava from a Candala Family is Worshipable by Brahmanas
14.98
urdha pundram mrjum saumyam sacihnam dharayed yati
sa candalo'pi suddhatma pujya eva sada dvijaih
A candala who is a pure Vaisnava at heart and who decorates the eleven
parts of his body with visnu-tilaka and sandalwood paste is always worshipable,
even by the best of brahmanas. (Padma Purana, Uttatra Khanda 66.84)
14.99 and 100
sakrt pranami krsnasya matuh stanyam pibenna hi
haripade mano yesam tebhyo nityam namo namah
pukkasah svapaco vapi ye canye mleccha-jatayah
te'pi vandya mahabhaga haripadaika-sevakah
One who even once completely gives up false ego and offers obeisances to
the lotus feet of Krsna 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
pukkasau, a dog-eater, or a mleccha, if he takes shelter of the lotus feet of Sri
Hari with pure devotion, and serves Him with attachment, is to be considered
most fortunate and highly worshipable. (Padma Purana, Svarga Khanda, 50.10)
Vaisnavas are Infallible
14.101
sarvatraskhalitadesah sapta-dvipaika-danda-dhrk
anyatra brahmana-kulad anyatracyuta-gotratah
Maharaja Pnthu 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 brahmanas, and the decendants of the
Supreme Personality of Godhead (the Vaisnavas). (Bhag. 4.21.12)
The Difference Between a Devotee
who is Low-Born and an Expert Brahmana
14.102
na me priyas caturvedi mad-bhaktah svapacah priyah
tasmai deyam tato grahyam sa ca pujy yatha hyayam
A brahmana who is expert in studying all four Vedas is not dear to Me.
But a devotee who comes from a family of candalas 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-vilasa 10.127)
One who Takes the Holy Name of Krsna, has Performed Austerity, Sacrifice,
Holy Baths, and Vedic Study, and is Saved
14.103
aho bata sva-paco 'to gariyan yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya brahmanucur nama grnanti 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 Aryans. They
must have bathed at all the holy places, studied the Vedas, and fulfilled all to
chant the Vedas and perform yajna. (Bhag. 3.33.7)
The Behavior of Advaita Prabhu Instructs
that a Vaisnava is the Guru of the Brahmanas
14.104
acarya kahena, "tumi na kariha bhaya
sei acariba, yei sastra-mata haya
tumi khaile haya koti-brahmana-bhojana"
eta bali, sraddha-patra karaila bhojana
[After Advaita Acarya offered Haridasa Thakura the sraddha-patra, which
is usually offered to a worshipable brahmana, Haridasa Thakura was surprised.
Reassuring him] Advaita Acarya replied, "My dear Haridasa, do not be afraid,
I shall behave strictly according to the principles of the revealed scriptures.
Feeding you is equal to feeding ten million brahmanas. Therefore, accept this
sraddha-patra." Thus Advaita Acarya made him eat. (Cc. Antya 3.221-222)
A Vaisnava is the Guru for Millions of Brahmanas
14.105
brahmananam sahasrebhyah satrayaji visisyate
satra-yaji sahasrebhyah sarva-vedanta-paragah
sarva-vedanta-vit-kotya visnu-bhakto visisyate
vaisnavanam sahasrebhya ekanty eko visisyate
Among many thousands of brahmanas, a yajnika brahmana is best. Amount
thousands of yajnika brahmanas, one who fully knows Vedanta is best. Among
millions of knowers of Vedanta, one who is a devotee of Visnu is best. And
among thousands of devotees of Visnu, one who is an unalloyed Vaisnava is
best. (Bhakti-sandarbha 177)
Thus ends the Fourteenth Jewel of the Gaudiya-Kanthahara, entitled Varnadharma-tattva
![[Bhaktivedanta Memorial Library Logo]](http://bvml.org/grfx/bml_logo.gif){kind=logo}
Nenhum comentário:
Postar um comentário