Aṣṭottara-Śata Blog: Brahmana

"It is said in the Tattva-sāgara:

"Just as bell-metal is turned into gold by an alchemical process, human beings become twice-born by the process of dīkṣā."

Jiva - Bhakti sandarbha Anuccheda 298

Commentary by Satyanarayana Dasa Babaji Maharaj

There are various limbs of bhakti. The glory of these various limbs can be seen in different Purāṇas and Tantra literature Some of them are described in Bhakti-rasāmṛta-sindhu (first part, second wave); Hari-bhakti-vilāsa, however, gives many more details.

After concluding the discussion on deity worship, Śrī Jīva Gosvāmī cites verses from various scriptures to establish that every human being has the right to worship Bhagavān. As said earlier, there are two divisions of scriptures in India called Śruti or Veda (also called Nigama), and the Smṛti or Āgama. Out of the four varṇas of Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra, only the first three classes have the right to study and practice the dharma propagated by the Vedas (SB 1.4.25), but every human being has the right to follow the dharma described in the Āgamas.

To look at it in another way, there are two types of dharma, that related with the body and the one related to the self. The karma-kāṇḍa part of the Vedas relates to the first. Only the first three varṇas have the right to practice it. The path of bhakti relates to the second dharma and it is open to all because there is no difference between the selves of different people of the various varṇas and those who are not a part of the varṇa system, often called mlecchas. The verses cited from Padma Purāṇa clearly state that Viṣṇu should be worshiped by all. This is also confirmed by sage Camasa (11.5.3-4)

By taking dīkṣā according to the process described in Āgama (Pancaratra) one becomes free of the limitations imposed by one’s low birth. Such a person attains the status of dvija, the word commonly used for a Brāhmaṇa, Kṣatriya, and Vaiśya after undergoing the upanayana saṁskāra. He becomes respectable like a dvija. This is also said by Devahūti to Kapila (3.33.6) in relation to the chanting of the names of God.

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Chapter 14 - Varṇadharma-tattva

dhig janma nas tri-vṛd yat tad dhig vrataṃ dhig bahu-jñatām

dhik kulaṃ dhik kriyā-dākṣyaṃ vimukhā ye tv adhokṣaje

To hell with our birth as brāhmaṇas! To hell with our learning of Vedic literature! To hell with our performing sacrifice and observing the rules and regulations of scripture! To hell with our families! To hell with our expert service in performing the rituals exactly according to the description of scripture! To hell with it all, for as result of these things we have become opposed to loving the blessed Supreme Lord, who is beyond the speculation of our body, mind, and senses. (Bhāg. 10.23.40)

The Position of Varṇa-Dharma in Kali-yuga

14.23-27

brāhmaṇāḥ kṣatriyā vaiśāḥ śūdrāḥ pāpa-parāyaṇāḥ

nijacārā-vihīnāś ca bhaviṣyanti kalau yuge

viprā veda-vihīnāś ca pratigraha-parāyaṇaḥ

atyanta-kāminaḥ krūrā bhaviṣyanti kalau yuge

veda-nindākarāś caiva dyūtacaurya karās tathā

vidhavā-saṅga-lubdhāś ca bhaviśanti kalau dvijāḥ

vṛtty-arthaṃ brāhmaṇāḥ kecit mahākapaṭa-dharmiṇaḥ

raktāmbarā bhaviṣyanti jaṭilāḥ śmaśrudhāriṇaḥ

kalau yuge bhaviṣanti brāhmaṇāḥ śūdra-dharmiṇa

In Kali-yuga, all four varṇas are devoid of character and proper behavior and are addicted to sin. The brāhmaṇas are devoid of Vedic knowledge and sacrifice. Giving up the five sacrifices recommended in the Vedas and all brahminical behavior and consciousness, they engage in inferior activities. They collect charity to satisfy their unlimited appetite for sense enjoyment. The brāhmaṇas of Kali-yuga are characterized by the qualities of lust and cruelty. Unholy in deed and thought, 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

rākṣasāḥ kalim-āśritya jāyante brahma-yoniṣu

utpannā brāhmaṇa-kule bādhante śrotriyān kṛśān

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

ei sakala rākṣasa "brāhmaṇa" nāma mātra

ei saba loka yama-yātanāra pātra

kaliyuge rākṣasa-sakala vipra-ghare

janmiveka sujanera hiṃsā karivāre

e-saba viprera sparśa, kathā namaskāra

dharma-śāstre sarvathā niṣedha karivāre

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

jatiratra mahā-sarpa manuśyatve mahā-mate

saokarāt sarva-varṇānāṃ duṣparīkṣyeti me matiḥ

sarve sarvāsva patyāni janayanti sadā narāḥ

vāṅghaithunamatho janma maraṇañ ca saman nṛṇām

[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 are common to all. (Mahābhārata, Vana Parva 180.31-32)

The Opinion of the Truth-Loving Vedic ṇñis

14.32

'na caitad-vidmo brāhmaṇaḥ smo vayam abrāhmaṇa veti'

"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 four 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, "Who is a brāhmaṇa? On what basis is someone a brāhmaṇa? Among life (jīva), body (deha), birth (jāti), knowledge (jñāna), work (karma), and duty (dharma) what is it that constitutes a brāhmaṇa?"

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 caṇḍāla 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 brāhmaṇas are called "white," (ñveta-varṇa) 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 brahminical status is not based on one's bodily condition, nor can brahminical 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 ṛṣī Śṇṛga took birth from a deer, and Kauśika was born from straw, Jāmbḥka ṛṣī was raised by a jackal, and Vālmikī came from an anthill. Vyāsa was born from a fisherman's daughter and the sage Gautama was born from a rabbit. Vaśiṣtha 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 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 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 twelve brahminical 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 brahminical status. (Vajra-sūcikā Upaniṣad)

Evidence from the Mahābhārata

14.34

śūdre caitad-bhavel-lakṣma dvije tac ca na vidyate

na vai śūdro bhavec-chudro brāhmaṇo na ca brāhmaṇoḥ

If it is seen that a śūdra has the characteristics of a brāhmaṇa he should be considered a brāhmaṇa. Similarly, if a brāhmaṇa has the characteristics of a śūdra he should be considered a śūdra. (Mahābhārata, Vana Purva 180.25)

Evidence From Śrīmad-Bhāgavatam

14.35

yasya yal lakṣaṇaṃ proktaṃ puṃso varṇābhivyañjakam

yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet

If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya, or śudra, as described above, even if he has appeared in a different caste, he should be accepted according to those symptoms of classification. (Bhāg. 7.11.35)

The Ancient commentator, Nīlakaṇṭha, on the Conduct of Brāhmaṇas

14.36

evañca satyādikaṃ yadi śūdro'pyasti tarhiso'pi brāhmaṇa eva syāt śūdra lakṣmakādikaṃ na brāhmaṇo'sti nāpi brāhmaṇa-

lakṣmaśamādikaṃ śūdro'sti.

śūdro'pi śamādyupeto brāhmaṇa eva, brāhmaṇo'pi

kāmādyupetaḥ śūdra eva

In the same way if a śūdra has qualities like truthfulness then he is a brāhmaṇa. And if a brāhmaṇa does not show the qualities such as peaceful nature which are appropriate for a brāhmaṇa, then he is a śūdra. If a śūdra has qualities like equananimity then he is a brāhmaṇa. If a brāhmaṇa has qualities like lust then he is a śūdra. (Nīlakaṇṭha commentary on Mahābhārata, Vana Parva 180.23-26)

Śrīdhara Svāmī's Opinion

14.37

śamādibhireva brāhmaṇādi vyavahāro mukhyaḥ na jātimātrāt.

yad yadi anyatra varṇāntare'pi dṛśyeta, tad-varṇāstaraṃ

tenaive lakṣmaṇa-nimittenaivavarṇena

vinirdiśet, na tu jātinimitenetyarthaḥ

The qualities of a brāhmaṇa, beginning with peacefulness (śamo, dama, tapaū, etc.) represent the chief characteristics or principle behavior of a brāhmaṇa. On the other hand, birth is no qualification for brahminical status. If one is seen to take birth in another varṇa, but has the qualifications of a brāhmaṇa, his birth should be disregarded and he should be accepted as a brāhmaṇa. One who is born a brāhmaṇa may be accepted as a brāhmaṇa if he has the qualifications, but otherwise he should not. (Bhāvārtha-dīpikā commentary on Śrīmad Bhāgavatam 7.11.35)

The Evidence of the Smṛti

14.39

etan me saṃśayaṃ deva vada bhūtapate'nagha

trayo varṇāḥ prakṛtyeha kathaṃ brāhmaṇyamāpnuyuḥ

sthito brāhmaṇa-dharmeṇa brāhmaṇyam-upajīvati

kṣatriyo vātha vaiśyo vā brahma-bhūyaṃ sa gacchati

[Umā said] "O Śiva, master of the bhūtas. O sinless one, through what kind of personal characteristics can the three classes of men kṣatriya, vaiśya, and śūdra become brāhmaṇas? Is it possible for them to become brāhmaṇas? Please enlighten my doubts on this subject." Śiva said, "If a kṣatriya or vaiśya is established in brahminical behavior, and spends his whole life in brahminical conduct, it is seen that such a person has attained brahminical status. (Mahābhārata, Anuśāsana Parva 14.3.5,8)

The Verdict of the Mahābhārata on the Occupation of Brāmaṛas

14.40 and 41

sāmpratañca mato me'si brāhmaṇo nātra saṃśayaḥ

brāhmaṇaḥ patanīyeṣu vartamāno vikarmasu

yastu śūdro dame satye dharme ca satatothitah

taṃ brāhmaṇam ahaṃ manye vṛttena hi bhaved-dvijaḥ

(The brāhmaṇa told the "hunter"), "In my opinion, you are a brāhmaṇa. Of this there is no doubt. It is my consideration that the brāhmaṇa who is proud and addicted to sin, who is full of vice and always engaged in evil and degraded practices, is certainly a śūdra. On the other hand, a śūdra who is endowed with the virtues of righteousness, self-restraint, and truthfulness is, in my opinion, a brāhmaṇa. The only qualifications for brahminical status are truthful character and saintly behavior. (Mahābhārata, Vana Parva 215.13-15)

14.42 and 43

hiṃsānṛta-priyā lubdhāḥ sarva-karmopjīvinaḥ

kṛṣṇa śaucaparibhraṣṭhāste dvijāḥ śūdratāṃ gatāḥ

sarva-bhakṣyaratirnityaṃ sarva-karmakaro 'śuciḥ

tyakta-vedastvanācāraḥ sa vai śūdra iti smṛtaḥ

Brāhmaṇas who live a life of violence, lies, and greed, who are impure and indulge in all kinds of karmic activity in order to maintain their lives are degraded to the status of śūdras. Such a person, who eats anything and everything without discrimination, who is attached to worldly things, who will accept any occupation just to make money, who has given up Vedic dharma and proper behaviour is called a śūdra. (Mahābharata, Śānti Parva 189.7)

The Smṛti on the Occupational Behavior of Brāhmaṇas

14.44

yatraital-lakṣyate sarpa vṛttaṃ sa brāhmaṇaḥ smṛtaḥ

yatraitan na bhavet sarpa taṃ śūdramili nirdiśet

[Yudhiṣṭhira said] "O serpent, whoever has the characteristics of a brāhmaṇa is said to be a brāhmaṇa. One who doesn't have the characteristics of a brāhmaṇa is a śūdra, even if he is "born" a brāhmaṇa. (Mahābharata, Vana Parva 180.26)

An Example of the Conduct of a Brāhmaṇa

14.45

taṃ hovāca kiṃ gotro nu saumyasīti.

Sa hovāca nāhametadveda bho yad-gotro 'ham asmi.

Apṛcchaṃ mātaram sā mā pratyabravīd

bhahvahaṃ carantī paricāriṇī yauvane tvāmalabhe.

Sāhaṃ etat na veda yad-gotras-tvamasi.

Jabālā tu nāmā ahamasmi, Satyakāmo nāma tvamasīti.

So'haṃ satyakāmo Jābālo 'smi bho iti.

Taṃ hovāca naitadabrāhmaṇo vivaktum-arhati samidhaṃ

saumyā āhara. Upa tvā nesye. Na satyādagā iti.

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 Jabṃla and your name is Satyakāma (One who wants truth).' Therefore I am known as the Satyakāma of Jabṃla, 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

ārjvavaṃ brāhmaṇe sākṣāt śūdro'nārjava-lakṣaṇāḥ

gautamastv iti vijñāya satya-kāmamupānayat

Truthfulness is the symptom of a brāhmaṇa, whereas dishonesty is the sysmptom of a śūdra. Knowing this, Gautama Ṛṣī initiated Satyakāma as a brāhmaṇa. (Chāndogya Upaniṣad, Mādhva-bhāñya, Sṃma-saṃhitā)

Madhvācārya's Commentary, Quoting from Padma-Purāṇa

14.48

"kṣatriyatvāvagateś ca uttaratra caitra-rathena liogāt" bhāṣye:

"ayaṃ aśvatarīratha iti citraratha samvandhinitvena liogena pautrāyaṇasya kṣatriyatvāvagateś ca rathastvaśvatarīyuktaścitra

ityabhidhīyate iti brāhme yatra vedo rathas tatra na vedo yatra no ratha iti ca brahma-vaivarte"

The Brahma-sūtra says: "That Jānaśrūti was kṣatriya and not a śūdra is understood from the rest of the story, where he is described along with a kṣatriya, Abhipratṃrin, who was a Caitra-ratha." [Because Jānaśrūti was a kṣatriya and not a śūdra by quality, he was fit for hearing spiritual knowledge from Raikva Muni, who would not have instructed him if he actuallly was a śūdra. The purpose of Raikva Muni's calling him a śūdra was simply to illustrate that constant lamentation is the quality of a śūdra, and that if he were to instruct Jānaśrūti, the king would have to rid himself of the tendency toward lamentation. That Raikva did instruct Jānaśrūti is proof that the king freed himself from the tendency, and was not a śūdra, but was qualified to study the Vedas. Those who have the qualities of śūdras are forbidden to study the Vedas because they will pervert the meaning of the Vedas.] The whole point is that one may know a person's varṇa from his qualities. (Brahma-sūtra 1.3.35 and commentary)

Members of Other Castes who Became Brāhmaṇas

14.49

nābhāgā-diṣṭaputro dvau vaiśyau brāhmaṇatāṃ gatau

Nābhāga and Diṣṭhaputra were two vaiśyas who attained the status of brāhmaṇas. (Hari-vaāśa 11)

The Words of Brahmā From the Padma-Purāṇa

14.60-62

sac-chrotriya-kule jāto akriyo naiva pūjitaḥ

asat-kṣtrakule pūjyo vyāsa-vaibhāṇḍukay yathā

kṣatriyāṇāṃ kule jāto viśvāmitro'sti matsamaḥ

veśyāputro Vasiṣṭhaś ca anye siddhā dvijātayaḥ

yasya tasya kule jāto guṇavāneva tairgunaiḥ

sākṣād brahmanayo vipraḥ pūjīyah prayatnataḥ

[Lord Brahmā said] If one is born in a family of brāhmaṇas who are absorbed in hearing divine sound, but has bad character and behaviour, he is not worshipable as a brāhmaṇa. On the other hand, Vyāsa and Vaibhāṇḍaka Muni were born in unclean circumstances, but they are worshipable. In the same way, Viśvamitra Muni was born a kṣatriya, but he became equal to me by his qualities and activities. Vasiṣṭha was born as a son of a prostitute. Many other great souls who manifested the qualities of first-class brāhmaṇas also took birth in similar humble circumstances, but they are also called perfect. The place where one takes birth is of no importance in determining whether one is a brāhmaṇa. Those who have the qualities of brāhmaṇas are recognized everywhere as brāhmaṇas, and those who have such qualities are worshipable by everyone. (Padma Purāṇa, Sṇñṭhi-Khaṇḍa 43.321,322 Gautamīya-saṃskaraṇa)

The Seminal Brāhmaṇas of Kali-yuga are Impure

14.63

aśuddhāḥ śūdra-kalpā hi brāhmaṇaḥ kali-sambhavāḥ

teṣām āgama-mārgeṇa śuddhir na śrota-vartmanā

The brāhmaṇas born in the age of Kali are merely śūdras. Their so-called Vedic path of karma is polluted and cannot purify them. They can only be purified by following the path of the āganas or pañcaratrika-viddhi. (Hari-bhakti-vilāsa 5.5, from Viṣṇu Yāmala)

What is Dīkṣā?

14.64

divyam jñānaṃ yato dadyāt kuryāt pāpasya saṃkṣayam

tasmād-dīkṣeti sā proktā deśikais tattva-kovidaiḥ

The process by which divine knowledge (divya jñāna) is given and sins are destroyed is called dikṣa by the highly learned scholars who are expert in spiritual affairs. (Hari-bhakti-vilāsa 2.9, from Viṣṇu Yāmala)

Dīkṣā can Make a Common man a Brāhmaṇa

14.65

yathā kañcanatāṃ yāti kāṃsyaṃ rasa-vidhānataḥ

tathā-dīkṣā-vidhānena dvijatvaṃ jāyate nṛṇām

Just as bell metal is transformed into gold by alchemy, a common man is transformed into a twice-born brāhmaṇa by dīkṣā from a bona find spiritual master. (Hari-bhakti-vilāsa 2.12, from Tattva Sṃgara)

14.65a

nṛṇāṃ sarveṣām eva dvijatvaṃ "vipratā"

The purport is that anyone can become twice-born if he is properly initiated. (Sanātana Gosvāmī's Dig Darśinī commentary on the above verse)

The Guru Initiates the Humble Disciple

14.66

svayaṃ brahmaṇi nikṣaptān jātān eva hi mantrataḥ

vinītānatha putrādīn saṃskṛtya pratibhodhayet

When the guru gives the mantra to his disciple according to the rules and regulations of pāñcarātrika-viddhi, then, by the influence of that mantra, the disciple never takes birth again. A humble disciple conducts himself with great respect for his spiritual master as if he is a son of the guru. To such a humble disciple, who has been purified by the appropriate saṃskāras, the guru teaches the meaning of the mantra. This is the way that spiritual initiation is performed according to the rules and regulations of scripture. (Nārada Paṣcarātra, Bharadvāja-saṃhitā 2.34)

The Evidence of Mahābhārata

14.67

etaiḥ karma-phalair-devi nyūna-jāti-kulodbhavaḥ

śūdro'py āgama-sampanno dvijo bhavati saṃskṛtaḥ

O goddess, even a śūdra can be purified though carefully following the proper conduct of a brāhmaṇa as prescribed in the Pañcaratra. Thus he is purfied of karmic reactions and by accepting initiation from a bona fide spiritual master he becomes a brāhmaṇa. (Mahābhārata, Anuśāsana Parva 143.46)

14.68

na yonir nāpi saṃskāro na śrutaṃ na ca santatiḥ

kāraṇāni dvijatvasya vṛttam eva tu kāraṇam

Neither birth, nor purificatory rites (saṃskāras), nor learning, nor offspring are qualifications for brahminical status. Only brahminical conduct is the basis for brahminical status. (Mahābhārata, Anuśāsana Parva 143.50)

14.69

sarvo'yaṃ brāhmaṇo loke vṛttena tu vidīyate

vṛtte sthitastu śūdro'pi brāhmaṇatvaṃ niyacchati

All genuine brāhmaṇas in the world are brāhmaṇas by virtue of their conduct. A śūdra who is established in good conduct is regarded as having attained the status of a brāhmaṇa. (Mahābhārata, Anuśāsana Parva 143.51)

The Conclusion of the Gosvāmīs

14.70

brāhmaṇa-kumārāṇāṃ śaukre janmani durjātitvābhāvo'pi savana-yogy-atvāya puṇya-viśesamaya sāvitra-janma-sāpekṣatvāt. Tataśca adīkṣitasya śvādasya. śvādasya savana yogyatva-pratikūla-durjātyāramakaṃ prārabdhamapi gatam eva, kintu śiṣṭhācārābhāvāt adīkṣitasya śvādasya dīkṣāṃ vinā sāvitryaṃ janma nāstīti brāhamana-kumārāṇāṃ savana-yogyatvā bhāvāvacchedaka puṇya viśeṣamaya-savitra janmāpekṣāvadasya adīkṣitasya śvādasya sāvitrya-janmāntaropekso vartata iti bhāvaḥ

[This is a quotation from Jīva Gosvāmī's commentary on a verse of Bhakti-rasāmṛta-sindhu, Pūrva Vibhāga 1.13, which Rūpa Gosvāmī quotes from Śrīmad Bhāgavatam (3.33.6).]

The Bhāgavatam verse and its purport by Śrīla Prabhupāda is given as follows: "To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.

Purport: Herein the spritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed. Rūpa Gosvāmī has discussed the sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-rasāmṛta-sindhu, that those who engage in devotional service become freed from the reactions of all sinful activities. This is also confirmed in Bhagavad-gītā. The Lord says that He takes charge of one who surrenders to Him and makes him immune to all reactions to sinful activities.

If by chanting the holy name of the Supreme Personality of Godhead one becomes so swiftly cleared of all reactions to sinful activities, then what is to be said of those persons who see Him face to face? Another consideration here is that persons who are purified by the process of chanting and hearing become immediately eligible to perform Vedic sacrifices. Generally, only a person who is born in a family of brāhmaṇas, who has been reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is allowed to perform the Vedic sacrifices, but here the word sadyaū, "immediately," is used.

Śrīdhara Svāmī also remarks that one can immediately be eligible to perform Vedic sacrifices. A person born in a family of the low caste which is accustomed to eating dogs is so positioned due to his past sinful activites, but by chanting or hearing once in pureness, or in a offenseless manner, he is immediately relieved of the sinful reaction. Not only is he relieved of the sinful reaction, but he immidiately achieves the result of all purificatory processes. Taking birth in the family of a brāhmaṇa is certainly due to pious activities in one's past life, but still a child who is born in a brāhmaṇa family depends on his further reformation upon initiation, acceptance of a sacred thread, and many other reformatory processes.

But a person who chants the holy name of the Lord, even if born in family of caṛdṃlas, dog-eaters, does not need reformation. Simply by chanting Hare Kṛṣṇa, he immediately becomes purified and becomes as good as the most learned brāhmaṇa. Śrīdhara Svāmī especially remarks in this connection, anena pūjyatavaṃ lakṣyate. Some caste brāhmaṇas remark that by chanting Hare Kṛṣṇa, purification begins. Of course, that depends on the individual process of chanting, but this remark of Śrīdhara Svāmī's is completely applicable if one chants the holy name of the Lord without offense for he immediately becomes more than a brāhmaṇa. As Śrīdhara Svāmī says, pūjyatvam: he immediately becomes as respectable as a most learned brāhmaṇa and can be allowed to perform Vedic sacrifices.

If simply by changing the holy name of the Lord one becomes sanctified instantly, then what can be said of those persons who see the Supreme Lord face to face and who can understand the descent of the Lord as Devahūti understands Kapiladeva. Usually, initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that a disciple has become competent and purified by the process of chanting, he offers the sacred thread to the disciple just so that he will be recognized as one-hundred-percent equal with a brāhmaṇa. This is also confimed in the Hari-bhakti-vilāsa by Śrī Sanātana Gosvāmī:

"As base metal can be changed into gold by a chemical process, any person can similarly be changed into a brāhmaṇa by dikṣṃ-vidhāna, the initiation process." It is sometimes remarked that by the chanting process one begins to purify himself and can take birth in his next life in a brāhmaṇa family and then be reformed.

But at this present moment, even those who are born in the best brāhmaṇa families are not reformed, nor is there any certainty that they are actually born of brāhmaṇa fathers. Formerly the garbhādhāna reformatory system was prevalent, but at the present moment there is no such garbhadhāna, or seed-giving ceremony. Under these circumstances, no one knows if a man if factually born of a brāhmaṇa father. Whether one has acquired the qualification of a brāhmaṇa depends on the judgement of the bona fide spiritual master. He bestows upon the disciple the position of a brāhmaṇa by his own judgement. When one is accepted as a brāhmaṇa in the sacred thread ceremony, under the pāñcarātrika system, then he is dvija, twice-born. That is confimed by Sanātana Gosvāmī: dvijatvaṃ jāyate. By the process of initiation, a person is accepted as a brāhmaṇa in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaiṣṇava, which means that the brahminical qualification is already acquired.

The import of the above commentary by Jīva Gosvāmī on this verse is summarized as follows by Bhakti Hṛdaya vana 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):

"According to Śrī Jīva Gosvāmī, though this rudimentary bhakti in a born caṇḍāla will remove the effects of his past misdeeds, yet he must wait for the next birth in a higher social status to qualify himself for the performance of the Vedic sacrifices. [Śrīla Jīva Gosvaāī says that just as one who is born a brāhmaṇa must wait to be purified though the sacred thread ceremony in order to perform sacrifice, in the same way, one who has chanted the holy name is eligible to perform Vedic sacrifice, but must wait to take birth as a brāhmaṇa in order to actually perform Vedic sacrifice.]

Jīva Gosvāmī, it is obvious, is reluctant to disturb the social order and tries to conform, as far as possible to the extant practices and ideas of the Hindu society of his time. Viśvanatha Cakravartī, however, considers Jīva Gosvāmī's view to give away the whole case for the quality of prārabdha-pṃpaharatva [power of deliverance from sin] that is claimed for bhakti. Viśvanātha's view is that bhakti, however slight, will at once remove all taints from the fallen human being and qualify him for the highest social duties of the Hindus. This is rather a controversial problem. The question is between 'eligibility' and ' capability'. Jīva Gosvāmī here argues that a brāhmaṇa born in a higher social order because of good deeds in previous births is eligible to perform Vedic rituals; while even a caṇḍāla born in the lowest social order owing to his misdeeds in previous births, becomes fully capable of performing such Vedic rituals when his prārabdha is wiped out by singing and listening to the name of the Lord in the stage of practice of bhakti."

But, as even a person born in a brāhmaṇa family has to wait till his sacred thread ceremony before he can actuallly perform such Vedic rituals in spite of his eligibility, so a devotee born in a caṇḍāla family, is cleansed of his sins committed in previous births by practising the rudiments of bhakti and becomes eligble to perform Vedic rites, but he does not do this as he is not interested in the fruits of Vedic karma."

The One Branch and the Many Branches

14.75

yad apy uktaṃ garbhādhānādi-dāhānta-saṃskārāntara-sevanād bhāgavatā nāma-brāhmaṇyam-itiḥ tatrāpy-ajñānam-evāparādhyati, na punarāyusmato doṣaḥ; yadete vaṃśa-paramparayā bājasaneya-śākhā-madhīyānāḥ kātyāyanādi-gṛhyokta-mārgeṇa garbhādhānādi-saṃskārān kurvate, ye punaḥ sārvatranuvacana-prabhṛti trayī-dharma-tyāgena ekāyana-śruti-vihitāneva catvāriṃśat saṃskārān kurvate te'pi svaśākhā gṛhyoktam-arthaṃ yathādanutiṣṭhamānāḥ na śākhāntarīya-karmānuṣṭhānād-bṛāhmaṇyāt pracyavante, anyeṣāmapi paraśākhā-vihita-karmān-anuṣṭhāna-nimittā-brāhmaṇya-prasaṇgāt.

[In the Āgama-Prāmāṇya, Yāmunācārya establishes the Prāmāṇya, or authority, of the Pañcarātrika scriptures (āgama, tantra, śāstra) in defense against the community of smārta brāhmaṇas who were at the time challenging the authority of the Pañcaratra traditions as being non-Vedic. Because Yāmunācārya's credibility as a Vedic brāhmaṇa could not be challenged, he was in a strong position to mount a defense of Pañcarātrika traditions.

According to Yāmunācārya, the class of qualified brāhmaṇas included those Deity worshipers who were not professional, but who worshiped only for their own benefit and the benefit of others, and who performed forty saṃskāras 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 saṃskāras were non-Vedic, and therefore unholy. They accused Yāmunācārya of deceit by trying to base the system of saṃskāras 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 injuctions, but for which a Vedic basis must be presumed.

In light of this, smārta brāhmaṇas have often appealed to the lost Vedic scriptures (such as the single original Veda which Vyāsadeva divided into three parts) in order to justify the practices and rules of corollary Vedic literatures such as the Manu-saṃhitā, 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.

Yāmunācārya says: It has been said that the Bhāgavatas are polluted, because they have given up the Vedic saṃskāras, and have accepted an alternative system of purifactory rituals, beginning with the garbhādhāna-saṃskāra and ending with the funeral ceremony. My opponents have argued that the verdict of the scripture concerning offenders is clear on this point. In answer to this, I must say, in the words of Ayuñmān, that there is no fault in my opponents; the only fault is with their ignorance, because the forty purificatory rituals of saṃskāras practiced by the Bhāgavatas have descended from the "one Veda," the Ekāyana Śākha, or the "one branch" of the Śukla Yajur Veda, beginning with the Kātyāyana, which includes scriptural injuctions about the prescribed religious ceremonies to be performed at birth, marriage, and so on.

This process has descended through an ancient and unbroken family tradition in different brahminical families who for many generations have followed all these purifcatory practices, beginning with the garbhādhāna and other saṃskāras. In fact, those who perform these forty saṃskāras cannot be considered unbrahminical for failing to follow the saṃskāras as they are mentioned in the three Vedas. They do not fall from brahminical status simply for favoring the ancient and more traditional saṃskāras 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 differenct parts of the Vedas. (And it is not possible to follow all of them, since by following the rules of one system one will violate the rules of other systems). (Śrī Yāmunācārya, Āgama-prāmāṇa)

Vaiṣṇavas are not Śūdras

14.76

na śūdrā bhagavad-bhaktāste tu bhāgavatā matāḥ

sarva-varṇeṣu te śūdrā ye na bhaktā janārdane

One who is a paragon of devotion to the Supreme Personality of Godhead can never be called a śūdra; rather he is glorified as a Bhāgavata, or one who is connected with Bhagavān. 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)

Students and Pracitioners of Professional Brahmanism are Condemned

14.88

bhṛtak-ādhyāpako yaś ca bhṛtak-ādhyāpitas-tathā

śūdra-śiṣyo guruś caiva vāg duṣṭaḥ kuṇḍa-golokau

One who teaches the Vedas by accepting salary, one who studies by giving salary, disciple of a śūdra, guru of a śūdra, one who speaks nonsense and bastards should be avoided. (Manu-saṃhitā 3.156)

Demigod Worship and Other Unbrahminical Activities

14.89

api cācāratas-teṣām abrahmaṇyaṃ pratīyate

vṛttito devatā-pūjā-dīkṣā-naivedya-bhakṣaṇam

garbhādhānādi-dāhānta-saṃskārāntara-sevanam

śrautakriyā' nanuṣṭhānaṃ dvijaiḥ sambandha-varjanam

ity-ādibhiranācārair-abrahmanyaṃ sunirṇayam

Professional temple priests, who perform ritual worship of demigods in order to maintain their livelihood and who accept non-Vedic tantric initiations to do so find that their pūjā, their dīkṣā, their sacrificial offerings, and their offerings of foodstuffs are all unclean and unbrahminical. The results of their so-called saṃskāras, beginning with the garbhādhāna-saṃskāra, are burned to ashes. In order to correct themselves they must again undergo all the saṃskāras mentioned in the scriptures. Their study of the śruti is without any positon; having given up their connection with the genuine communtiy of twice-born brāhmaṇas, their worship is void and unbrahminical, and their association is polluting to true brāhmaṇas. (Śrī Yāmunācārya, Āgama Prāmāṇya, discussion of Sātvata Śāstra)

Demigod Worship by Brāhmaṇas is Condemned

14.90

devakośopajīvī yaḥ sa devalaka ucyate

vṛttyarthaṃ pūjayed-devaṃ trīṇi varṣāṇi yo dvijaḥ

sa vai devaloko nāma sarva-karmasu garhitaḥ

One who worships the demigods in order to increase his material wealth is called a "devala." Any brāhmaṇa who worships the demigods for three years is considered to be a devala. All his work is condemned from beginning to end. (Śrī Yāmunācārya, Āgama Prāmāṇya)

14.91

eṣāṃ vaṃśakramā deva devārcā vṛttito bhavet

teṣām adhyayane yajñe yājane nāsti yogyatā

Whoever worships the demigods on the basis of his family tradition his study of the Vedas, his yajña, and his worship have no connection with proper brahminical conduct. (Śrī Yāmunācārya, Āgama Prāmāṇya)

14.94

tam eva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ

A wise person who knows the Supreme Lord, Parabrahman, through the process of devotion, is a brāhmaṇa. (Bṇhad-Āraṇyaka 4.4.21)

A Vaiṣṇava is the Best of all and the Guru of Everyone

14.97

viṣṇor ayaṃ yato hyāsīt tasmād-vaiṣṇava ucyate

sarveśāṃ caiva varṇānāṃ vaiṣṇavaḥ śreṣṭhaḥ ucyate

One who is related to Viṣṇu through devotion is known as a Vaiṣṇava. A genuine Vaiṣṇava is superior to all the varṇas and is the best of all. (Padma Purāṇa, Uttara Khaṇḍa 39)

A Vaiṣṇava from a Caṇḍala Family is Worshipable by Brāhmaṇas

14.98

urdha puṇḍram mṛjuṃ saumyaṃ sacihnaṃ dhārayed yati

sa caṇḍālo'pi śuddhātmā pūjya eva sadā dvijaiḥ

A caṇḍāla who is a pure Vaiṣṇava at heart and who decorates the eleven parts of his body with viṣṇu-tilāka and sandalwood paste is always worshipable, even by the best of brāhmaṇas. (Padma Purāṇa, Uttatra Khaṇḍa 66.84)

14.99 and 100

sakṛt praṇāmī kṛṣṇasya mātuḥ stanyaṃ pibenna hi

haripāde mano yeṣāṃ tebhyo nityaṃ namo namaḥ

pukkasaḥ śvapaco vāpi ye cānye mleccha-jātayaḥ

te'pi vandyā mahābhāgā haripādaika-sevakāḥ

One who even once completely gives up false ego and offers obeisances to the lotus feet of Kṛṣṇa will never have to take birth again. One who keeps the holy feet of Hari within his mind is always worthy of worship. Whether one is a pukkasaū, a dog-eater, or a mleccha, if he takes shelter of the lotus feet of Śrī Hari with pure devotion, and serves Him with attachment, is to be considered most fortunate and highly worshipable. (Padma Purāṇa, Svarga Khaṇḍa, 50.10)

The Difference Between a Devotee who is Low-Born and an Expert Brāhmaṇa

14.102

na me priyaś caturvedī mad-bhaktaḥ śvapacaḥ priyaḥ

tasmai deyaṃ tato grāhyaṃ sa ca pūjy yathā hyayam

A brāhmaṇa who is expert in studying all four Vedas is not dear to Me. But a devotee who comes from a family of caṇḍālas is dear to Me. He should be offered gifts and one should accept gifts from him. He is as worhipable as I am. (Hari-bhakti-vilāsa 10.127)

One who Takes the Holy Name of Kṛṣṇa, has Performed Austerity, Sacrifice, Holy Baths, and Vedic Study, and is Saved

14.103

aho bata śva-paco 'to garīyān yaj-jihvāgre vartate nāma tubhyam

tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te

O Lord, how glorious are they whose tongues always chant Your holy name! Even if born in a family of dog-eaters, such persons are worshipable. Those who chant Your holy name must have performed all kinds of austerities and sacrifices. They must have achieved all the good qualities of the Āryans. They must have bathed at all the holy places, studied the Vedas, and fulfilled all to chant the Vedas and perform yajña. (Bhāg. 3.33.7)

The Behavior of Advaita Prabhu Instructs that a Vaiṣṇava is the Guru of the Brāhmaṇas

14.104

ācārya kahena, "tumi nā kāriha bhaya

sei ācariba, yei śāstra-mata haya

tumi khāile haya koṭī-brāhmaṇa-bhojana"

eta bali, śraddha-pātra karāila bhojana

[After Advaita Ācārya offered Haridāsa Ṭhākura the śrāddha-paṭra, which is usually offered to a worshipable brāhmaṇa, Haridāsa Ṭhākura was surprised. Reassuring him] Advaita Ācārya replied, "My dear Haridāsa, do not be afraid, I shall behave strictly according to the principles of the revealed scriptures. Feeding you is equal to feeding ten million brāhmaṇas. Therefore, accept this śrāddha-pātra." Thus Advaita Ācārya made him eat. (Cc. Antya 3.221-222)

A Vaiṣṇava is the Guru for Millions of Brāhmaṇas

14.105

brāhmaṇānāṃ sahasrebhyaḥ satrayājī viśiṣyate

satra-yāji sahasrebhyaḥ sarva-vedānta-pāragaḥ

sarva-vedānta-vit-koṭyā viṣṇu-bhakto viśiṣyate

vaiṣṇavānāṃ sahasrebhya ekānty eko viśiṣyate

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

777777777777777777777777777777

purport to CC Madhya-lila, 8. 128 (the “kiba vipra, kiba nyasi verse), where Srila Prabhupada similar stressed the sacred thread as initiation:

“One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family. However, even if a vipra, or brāhmaṇa, is very expert in the six brahminical activities (paṭhana, pāṭhana, yajana, yājana, dāna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣṇava. But if one is born in the family of caṇḍālas yet is well versed in Kṛṣṇa consciousness, he can become a guru. These are the śāstric injunctions, and strictly following these injunctions, Śrī Caitanya Mahāprabhu, as a gṛhastha named Śrī Viśvambhara, was initiated by a sannyāsī-guru named Īśvara Purī. Similarly, Śrī Nityānanda Prabhu was initiated by Mādhavendra Purī, a sannyāsī. According to others, however, He was initiated by Lakṣmīpati Tīrtha. Advaita Ācārya, although a gṛhastha, was initiated by Mādhavendra Purī, and Śrī Rasikānanda, although born in a brāhmaṇa family, was initiated by Śrī Śyāmānanda Prabhu, who was not born in a caste brāhmaṇa family. There are many instances in which a born brāhmaṇa took initiation from a person who was not born in a brāhmaṇa family. The brahminical symptoms are explained in Śrīmad-Bhāgavatam (7.11.35), wherein it is stated:

yasya yal-lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet

If a person is born in a śūdra family but has all the qualities of a spiritual master, he should be accepted not only as a brāhmaṇa but as a qualified spiritual master also. This is also the instruction of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore introduced the sacred thread ceremony for all Vaiṣṇavas according to the rules and regulations.”

ŚB 7.11.35

यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् ।

यदन्यत्रापि द‍ृश्येत तत्तेनैव विनिर्दिशेत् ॥ ३५ ॥

yasya yal lakṣaṇaṁ proktaṁ

puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta

tat tenaiva vinirdiśet

Synonyms

yasya — of whom; yat — which; lakṣaṇam — symptom; proktam — described (above); puṁsaḥ — of a person; varṇa-abhivyañjakam — indicating the classification (brāhmaṇa, kṣatriya, vaiśya, śūdra, etc.); yat — if; anyatra — elsewhere; api — also; dṛśyeta — is seen; tat — that; tena — by that symptom; eva — certainly; vinirdiśet — one should designate.

Translation

If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.

Purport

Herein it is clearly stated by Nārada Muni that one should not be accepted as a brāhmaṇa, kṣatriya, vaiśya or śūdra according to birth, for although this is going on now, it is not accepted by the śāstras. As stated in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ. Thus the four divisions of society — brāhmaṇa, kṣatriya, vaiśya and śūdra — are to be ascertained according to qualities and activities. If one was born in a brāhmaṇa family and has acquired the brahminical qualifications, he is to be accepted as a brāhmaṇa; otherwise, he should be considered a brahma-bandhu. Similarly, if a śūdra acquires the qualities of a brāhmaṇa, although he was born in a śūdra family, he is not a śūdra; because he has developed the qualities of a brāhmaṇa, he should be accepted as a brāhmaṇa. The Kṛṣṇa consciousness movement is meant to develop these brahminical qualities. Regardless of the community in which one was born, if one develops the qualities of a brāhmaṇa he should be accepted as a brāhmaṇa, and he then may be offered the order of sannyāsa. Unless one is qualified in terms of the brahminical symptoms, one cannot take sannyāsa. In designating a person a brāhmaṇa, kṣatriya, vaiśya or śūdra, birth is not the essential symptom. This understanding is very important. Herein Nārada Muni distinctly says that one may be accepted according to the caste of his birth if he has the corresponding qualifications, but otherwise he should not. One who has attained the qualifications of a brāhmaṇa, regardless of where he was born, should be accepted as a brāhmaṇa. Similarly, if one has developed the qualities of a śūdra or a caṇḍāla, regardless of where he was born, he should be accepted in terms of those symptoms.

====================

In Iskcon GM they give Brahmana thread for everyone based on Pancaratra Agamas.

"It is said in the Tattva-sāgara:

"Just as bell-metal is turned into gold by an alchemical process, human beings become twice-born by the process of dīkṣā."

(Jiva Gosvami - Bhakti sandarbha Anuccheda 298)

Commentary by Satyanarayana Dasa Babaji Maharaj:

"There are various limbs of bhakti. The glory of these various limbs can be seen in different Purāṇas and Tantra literature Some of them are described in Bhakti-rasāmṛta-sindhu (first part, second wave); Hari-bhakti-vilāsa, however, gives many more details.

Out of the four varṇas of Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra, only the first three classes have the right to study and practice the dharma propagated by the Vedas (SB 1.4.25), but every human being has the right to follow the dharma described in the Āgamas.

The path of bhakti relates to the second dharma and it is open to all because there is no difference between the selves of different people of the various varṇas and those who are not a part of the varṇa system, often called mlecchas.

The verses cited from Padma Purāṇa clearly state that Viṣṇu should be worshiped by all. This is also confirmed by sage Camasa (11.5.3-4).

He becomes respectable like a dvija. This is also said by Devahūti to Kapila (3.33.6) in relation to the chanting of the names of God."

In Anuccheda 298, Jiva Gosvami says

everyone has the right to execute bhakti, and them he recommends to follow the Agamas.

In the commentary to BRS 1.1.22 Jiva Gosvami states that a Vaisnava is superior to a Brahmana and eliminates even his Prarabdha Karma, but he will still have to wait for a next birth to perform the Vedic rites.

However, Visvanatha Cakravarti Thakura in the commentary on the same verse says:

"Yogygatva or qualification means the essential nature which qualifies a person for performing sacrifice.

One should not say, "If that low born person really has qualification for sacrifice why does he not then perform sacrifices?" (This implies that he actually is not qualified.)

He does not do sacrifices, NOT BECAUSE HE IS NOT QUALIFIED, but because he does not have faith in such actions, since he is endowed with pure Bhakti.

And other householder devotees born in high families perform these actions only to teach the common people not to abandon duties, though they too have no faith that these actions have no value."

End of quote.

That is, a Vaisnava is not interested in Vedic Rituals. That's all Karma Kandha. Soma-yaga, Sama Veda mantras, Brahma Gayatri, etc.

A Vaisnava (seminal Brahmana or not) is not interested in any of this.

And also because he didn't receive training to do it. This requires years of training.

According to Visvanatha, a Vaisnava who was not born into a family of Brahmanas is not interested in any of this and also has no training to do. And those Vaisnavas who were born into families of Brahmanas only do this as a matter of custom, but they also do not attach any value to it.

But if a Vaisnava who did not born into a family of Brahmanas wants to do it, THERE IS NO PROBLEM. He can recite Brahma Gayatri and have a thread.

To recite Brahma Gayatri correctly, no special training is required. Too easy.

And this Vaisnava, according to Visvanatha, can do it if he wants.

====================

Tradition is a dynamic thing. While others think it is something fixed that can never change. Powerful Acaryas can change many things.

Of course, Srila Visvanatha Cakravarti Thakura, who was born into a family of Brahmanas took Diksa from a Sudra, Srila Narottama Dasa Thakura.

Let me ask you something. If you were in charge of the Jagannatha Temple, wouldn't you let the Namacarya Haridas Thakura enter?

Why?

It's just to see the Deities. This does not require any special qualifications. No Vedic Mantra is required. It's just to see the Deity.

And the answer is that this is purely racism and a demonic Caste System.

Ah, but Sri Caitanya Mahaprabhu, and Haridas Thakura and Sanatana Gosvami humbly accepted this.

They didn't accept this at all. They just didn't want to get into trouble.

ācārya kahena, "tumi nā kāriha bhaya

sei ācariba, yei śāstra-mata haya

tumi khāile haya koṭī-brāhmaṇa-bhojana"

eta bali, śraddha-pātra karāila bhojana

"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)

I have answered all your questions by quoting Visvanatha Cakravarti's commentary. If you want, read it.

Yes, Visvanatha was not a disciple of Narottama. But he was in the line of Narottama, that's what I meant. AND Narottama, WHO AS SUDRA, INITIATED MANY BRAHMANS.

Then why did the Brahmanas of the time become angry and very angry against Narottama?

Sorry my dear, but it was you who didn't answer all the questions I asked.

Srila Visvanatha Cakravarti is very clear, if a Vaisnava who was not born Brahmana wants to perform Vedic rites, he can do so.

The Vaisnava is not interested in these rituals because it is Karma Kandha.

But if he wants, he can do it. It's his right. Because a Vaisnava is superior to everything and everyone.

I have nothing more to say on the topic.

Thanks for the opportunity.

Radhe Radhe !!!

If you ask that then I ask something else.

Why don't those who were born into Vaisnava families (who also happen to be seminal brahmanas) abandon their threads?

What do they use threads for? They are Vaisnavas.

If we are going to state that Vaisnavas do not follow Karma Kandha, which is true, so everyone has to stop wearing threads.

Or in other words. Either everyone uses it, or no one uses it.

Nonsense is to call a Vaisnava a Sudra !!!

Why did they introduce the Brahmana thread for everyone?

Because the "Seminal Vaisnava Brahmanas" exploited the "lower caste" Vaisnavas.

Only a "Seminal Vaisnava Brahmana" can worship the Deity, can worship Sila, can give Diksa. Westerners cannot accept Diksa. At most just Nama. And you have to travel to India and receive Diksa from an Indian Guru born as Brahmana (those who cannot travel to India are because they are lazy), to achieve Prema you have to be born in India, Vaisnavas being called or considered Sudras, etc, etc.

Those are the reasons for introducing the Brahmana thread for everyone.

This is a nonsense !!!

We cannot see the birth of a VAISNAVA. IT IS A OFFENSE !!!

na śūdrā bhagavad-bhaktāste tu bhāgavatā matāḥ

sarva-varṇeṣu te śūdrā ye na bhaktā janārdane

"One who is a paragon of devotion to God 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)

yes, you are now Vaisnava das. Try going to a temple in India and see if they let you worship the Deity.

They will tell you that you, a Vaisnava, are a Mlleccha.

Offensive !!

no,no,no

Try going to a temple in India and see if they let you worship the Deity.

Just wait kkkkkkkkk

RACISTS !!!

you are initiated as Vaisnava dasa. Why they dont allow you to worship the deity in the temple?

because you are a mllecha

They will tell you that you, a Vaisnava, are a Mlleccha.

very good that they allow you

most of them DONT

You see. "This is very secret", "This is for few", the same blá, blá, blá SMARTA.

If it were for SMARTAS we would never have had access to Bhakti.

It's pure racism !!!

<However, it does not mean the same person who is Sudra, considered Brahmana by varṇa, can perform Soma-Yajna and learn Samaveda>

Yes, I know all that. It takes a lot of training to recite Vedic Mantras.

In Visvanatha Cakravarti's commentary he explains that a Vaisnava is not interested in this, Soma-Yajna and learn Samaveda. BUT IF HE WANTS TO DO IT, HE CAN DO IT. And they do it only to recite Brahma Gayatri. Nothing more.

Commentary to BRS 1.1.22 Visvanatha Cakravarti Thakura in the commentary says:

"Yogygatva or qualification means the essential nature which qualifies a person for performing sacrifice.

One should not say, "If that low born person really has qualification for sacrifice why does he not then perform sacrifices?" (This implies that he actually is not qualified.)

He does not do sacrifices, NOT BECAUSE HE IS NOT QUALIFIED, but because he does not have faith in such actions, since he is endowed with pure Bhakti.

And other householder devotees born in high families perform these actions only to teach the common people not to abandon duties, though they too have no faith that these actions have no value."

End of quote.

They use the Brahmana thread only to recite Brahma Gayatri. Nothing more.

so, why vaisnavas born brahmanas recite it?

THEY DONT NEED !!!

SO, Or in other words. Either everyone uses it, or no one uses it.

Smartism

A Vaisnava NEVER is a Sudra

Playing the bela is not worship in the altar jajaja

jajajajaja

oh, and don't forget to send a photo of you at the Jagannatha temple

Commentary to BRS 1.1.22 Visvanatha Cakravarti Thakura in the commentary says:

"Yogygatva or qualification means the essential nature which qualifies a person for performing sacrifice.

One should not say, "If that low born person really has qualification for sacrifice why does he not then perform sacrifices?" (This implies that he actually is not qualified.)

He does not do sacrifices, NOT BECAUSE HE IS NOT QUALIFIED, but because he does not have faith in such actions, since he is endowed with pure Bhakti.

And other householder devotees born in high families perform these actions only to teach the common people not to abandon duties, though they too have no faith that these actions have no value."

End of quote. Complete tika.

you are a Vaisnava now and have received diksa. very good

and a Vaisnava can do anything, very good.

so why can't you enter jagannatha temple?

send a photo of yourself at jagannatha temple

https://www.indiatoday.in/world/asia/story/india-among-world-most-racist-countries-britian-tolerant-survey-163396-2013-05-16

I know Uttamasloka. He is a disciple of Srila Prabhupada.

He is not against devotees at Iskcon receiving the thread and reciting Brahma Gayatri. This system will continue as a social-political statement that Vaisnavas are equal and superior of Brahmanas.

What he explains is that these devotees will not be able to do Soma Yajna or recite the Sama Veda. What is truth. This requires many years of training. But it's completely unnecessary.

A Vaisnava is not interested in that. This is Karma Kandha.

That's exactly what it is. Racism. India is one of the most racist countries in the world. And this is due to the influence of SMARTA Sastra!!!

In fact, according to "SMARTA Sastra" it is a sin for you to travel outside India. And so, non-Hindus or even foreign-born children of Hindus cannot enter the Jagannatha Temple. If a Hindu marries a Christian, he cannot enter the Jagannatha Temple. Indira Gandhi because she married a Muslim cannot enter the Jagannatha Temple. According to "SMARTA Sastra", widows are abandoned, etc, etc, etc. Rules, rules, rules... all SMART rules !!!

In fact, the rule of not letting non-Hindus enter the Temple began because of constant Muslim invasions.

They invaded and destroyed the Jagannatha Temple several times. Between 800 AD and 1740 AD.

So that was the only reason that Sri Caitanya, Sanatana Gosvami and Haridas Thakura did not enter the Temple. Sri Caitanya entered but was not in favor of these rules.They knew that those rules were very important due to Muslim domination. At that time there were very strict rules. It was a time when Muslims ruled India.

It's not that they accepted: Ah, Vaisnavas "sudras" cannot enter the Temple. No. It was just because Muslims posed a great threat to the security of the Temple.

Of course, after Muslim domination, these absurd rules continued and continue to this day due to SMART SASTRIC RACIST influence !!!

If the Temple of Jagannatha had ever been directed by Vaisnavas, such prohibition would never exist. As it does not exist in any Vaisnava Temple in India.

Of the approximately 600,000 temples of India, only a few do not allow "non-Hindus" to enter. All these few are controlled by Smartas and Mayavadis !!!

Yes, jati cannot be changed. But he who chants the names of Visnu should be worshiped as if he were 10 MILLION Brahmanas.

According Sri Rupa in Upadesamrta is an OFFENSE to consider if a VAISNAVA has "low birth".

And of course he could enter the Jagannatha Temple and according to Visvanatha Cakravarti, if he wanted he could perform Vedic Rituals.

Do I have to put on Visvanatha Cakravarti's tika again? Please, I have already posted the complete tika. Just read.

Radhe Radhe

Yes, Sri Caitanya entered the Temple, but didn't complain against the rule.

Rupa Sanatana did not complain for the reason I explained above. And this is the explanation given by indian scholars for the reason not to allow foreigners.

Only for the safe of Temple and not because Sudras cannot enter the temple due to low birth.

But then, they stop eating and became VAISNAVAS.

And VAISNAVAS must be worshipped as 10 MILLION Brahmanas even with "low birth".

And then, when they take proper initiation, even with low birth, they become Vaisnavas and can enter the temple. If they don't allow it, is because they are DEMONIAC SMARTAS RACISTS !!!

Yes, I really like Kitchri. I hope you like it too.

====================

Sanatana and Haridas did not enter the Temple because of the restrictions imposed at the time due to the Muslim invasion and not because "Sudras" cannot enter.

Rupa and Sanatana were converted to Islam.

Haridas was born a Muslim.

As at this time there was a strong restriction on Muslims entering the Temple, they respected this.

Otherwise as Paramahamsa Vaisnavas they have entered.

A Vaisnava is NEVER EVALUATED for being of "low birth." This is OFFENSIVE !!!

====================

If a person of one religion goes to visit the place of worship of another religion there is no problem, as long as they are respectful.

Tripurari Svami:

"Gopala Bhatta Goswami and Sanatana Goswami, the authors of Hari-bhakti-vilasa, were both personal associates of Sri Caitanya Mahaprabhu.

Still, I am not aware of any modern Gaudiya Vaishnava sect that follows Hari-bhakti-vilasa to the letter. Indeed, in this day and age trying to do so would be next to impossible. A devotee in the lineage of Gopala Bhatta Goswami, Srivatsa Goswami of the Radha-Ramana temple in Vrindavana, once told me, “No one follows Hari-bhakti-vilasa more strictly than our lineage.”

Hearing this I laughed and replied, “So you do not follow it completely either.” His subsequent silence spoke volumes.

The history of Hari-bhakti-vilasa involved the need to establish standards of behavior and worship for the Gaudiya lineage in a religious culture in which the rule-based and love-less smriti of the smarta-brahmanas was prominent.

The book was an effort to provide a structure for our sampradaya to support its members and lend credence to the lineage in the climate of the times.

It is an important and empowered book, yet acaryas in our lineage have found room to forego some of its recommended procedural details while establishing the principle they are intended to support."

====================

CC Madhya 8.128

Śrī Caitanya-caritāmṛta - Madhya-līlā - Chapter 8: Talks Between Śrī Caitanya Mahāprabhu and Rāmānanda RāyaMadhya-līlā 8.127 Madhya-līlā 8.127 - Madhya-līlā 8.129 Madhya-līlā 8.129

TEXT 128

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya

"Whether one is a brāhmaṇa, a sannyāsī or a śūdra—regardless of what he is—he can become a spiritual master if he knows the science of Kṛṣṇa."

PURPORT

"This verse is very important to the Kṛṣṇa consciousness movement. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura explains that one should not think that because Śrī Caitanya Mahāprabhu was born a brāhmaṇa and was situated in the topmost spiritual order as a sannyāsī, it was improper for Him to receive instructions from Śrīla Rāmānanda Rāya, who belonged to the śūdra caste.

To clarify this matter, Śrī Caitanya Mahāprabhu informed Rāmānanda Rāya that knowledge of Kṛṣṇa consciousness is more important than caste.

In the system of varṇāśrama-dharma there are various duties for the brāhmaṇas, kṣatriyas, vaiśyas and śūdras.

Actually the brāhmaṇa is supposed to be the spiritual master of all other varṇas, or classes, but as far as Kṛṣṇa consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Kṛṣṇa consciousness is on the platform of the spirit soul.

To spread Kṛṣṇa consciousness, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brāhmaṇa, kṣatriya, vaiśya, śūdra, sannyāsī, gṛhastha or whatever. If one simply understands this science, he can become a spiritual master.

It is stated in the Hari-bhakti-vilāsa that one should not accept initiation from a person who is not in the brahminical order if there is a fit person in the brahminical order present.

This instruction is meant for those who are overly dependent on the mundane social order and is suitable for those who want to remain in mundane life.

If one understands the truth of Kṛṣṇa consciousness and seriously desires to attain transcendental knowledge for the perfection of life, he can accept a spiritual master from any social status, provided the spiritual master is fully conversant with the science of Kṛṣṇa.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura also states that although one is situated as a brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, vānaprastha, gṛhastha or sannyāsī, if he is conversant in the science of Kṛṣṇa he can become a spiritual master as vartma-pradarśaka-guru, dīkṣā-guru or śikṣā-guru.

The spiritual master who first gives information about spiritual life is called the vartma-pradarśaka-guru, the spiritual master who initiates according to the regulations of the śāstras is called the dīkṣā-guru, and the spiritual master who gives instructions for elevation is called the śikṣā-guru.

Factually the qualifications of a spiritual master depend on his knowledge of the science of Kṛṣṇa. It does not matter whether he is a brāhmaṇa, kṣatriya, sannyāsī or śūdra. This injunction given by Śrī Caitanya Mahāprabhu is not at all against the injunctions of the śāstras. In the Padma Purāṇa it is said:

na śūdrā bhagavad-bhaktās te ’pi bhāgavatottamāḥ

sarva-varṇeṣu te śūdrā ye na bhaktā janārdane

One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family. However, even if a vipra, or brāhmaṇa, is very expert in the six brahminical activities (paṭhana, pāṭhana, yajana, yājana, dāna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣṇava.

But if one is born in the family of caṇḍālas yet is well versed in Kṛṣṇa consciousness, he can become a guru. These are the śāstric injunctions, and strictly following these injunctions, Śrī Caitanya Mahāprabhu, as a gṛhastha named Śrī Viśvambhara, was initiated by a sannyāsī-guru named Īśvara Purī.

Similarly, Śrī Nityānanda Prabhu was initiated by Mādhavendra Purī, a sannyāsī. According to others, however, He was initiated by Lakṣmīpati Tīrtha. Advaita Ācārya, although a gṛhastha, was initiated by Mādhavendra Purī, and Śrī Rasikānanda, although born in a brāhmaṇa family, was initiated by Śrī Śyāmānanda Prabhu, who was not born in a caste brāhmaṇa family.

There are many instances in which a born brāhmaṇa took initiation from a person who was not born in a brāhmaṇa family. The brahminical symptoms are explained in Śrīmad-Bhāgavatam (SB 7.11.35), wherein it is stated:

yasya yal-lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore introduced the sacred thread ceremony for all Vaiṣṇavas according to the rules and regulations.

Sometimes a Vaiṣṇava who is a bhajanānandī does not take the sāvitra-saṁskāra (sacred thread initiation), but this does not mean that this system should be used for preaching work.

There are two kinds of Vaiṣṇavas—bhajanānandī and goṣṭhy-ānandī. A bhajanānandī is not interested in preaching work, but a goṣṭhy-ānandī is interested in spreading Kṛṣṇa consciousness to benefit the people and increase the number of Vaiṣṇavas. A Vaiṣṇava is understood to be above the position of a brāhmaṇa.

As a preacher, he should be recognized as a brāhmaṇa; otherwise there may be a misunderstanding of his position as a Vaiṣṇava. However, a Vaiṣṇava brāhmaṇa is not selected on the basis of his birth but according to his qualities.

Unfortunately, those who are unintelligent do not know the difference between a brāhmaṇa and a Vaiṣṇava. They are under the impression that unless one is a brāhmaṇa he cannot be a spiritual master. For this reason only, Śrī Caitanya Mahāprabhu makes the statement in this verse:

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya

(CC Madhya 8.128)

If one becomes a guru, he is automatically a brāhmaṇa. Sometimes a caste guru says that ye kṛṣṇa-tattva-vettā, sei guru haya means that one who is not a brāhmaṇa may become a śikṣā-guru or a vartma-pradarśaka-guru but not an initiator guru.

According to such caste gurus, birth and family ties are considered foremost. However, the hereditary consideration is not acceptable to Vaiṣṇavas. The word guru is equally applicable to the vartma-pradarśaka-guru, śikṣā-guru and dīkṣā-guru.

Unless we accept the principle enunciated by Śrī Caitanya Mahāprabhu, this Kṛṣṇa consciousness movement cannot spread all over the world. According to Śrī Caitanya Mahāprabhu’s intentions, pṛthivīte āche yata nagarādi-grāma sarvatra pracāra haibe mora nāma.

Śrī Caitanya Mahāprabhu’s cult must be preached all over the world. This does not mean that people should take to His teachings and remain śūdras or caṇḍālas. As soon as one is trained as a pure Vaiṣṇava, he must be accepted as a bona fide brāhmaṇa. This is the essence of Śrī Caitanya Mahāprabhu’s instructions in this verse."

====================

Yes it's true.

so why do gaudiya vaisnavas who were born into brahmanas' families wear thread and recite brahma gayatri?

why don't they take the thread out? why don't they stop reciting the brahma gayatri?

if thread and brahma gayatri are unnecessary, why do these gaudiya vaisnavas born as brahmanas continue to use it just to show that they are more important?

"The most efficacious process in the present age is bhakti, which does not need upanayana saṁskāra. Bhakti is not dependent on any varṇāśrama saṁskāra. Bhakti and varṇāśrama are two distinct processes, although varṇāśrama can assist bhakti but is not necessary.

If, however, the purpose is to become a brāhmaṇa and perform brāhminical services, then it has to be thought over seriously.

There are two opinions about it.

There are some who say that anyone who has the qualification regardless of birth can be a brāhmaṇa. INDEED, THIS IS HOW IT WAS ORIGINALLY.

There are, however, others who are very orthodox and do not accept this principle and go only by birth.

Therefore, if someone really has the need, then one can find some qualified people belonging to the first category and undergo the ceremony.

There is no point in debating over it because neither one of these two parties will change their opinion."

(Satyanarayana Dasa Babaji)

https://www.jiva.org/brahma%E1%B9%87a-birth-qualification/

Caste Brahmanas- When the seminal Brahmanas see a Vaisnava Brahmana who has not studied the Vedas, does not know Sanskrit, does not know anything about Mudras, Yantras, Tantras or correct recitation of Mantras and therefore is not capable of correctly performing the Samskaras rituals , they say that it is absurd for that person to receive the Braminic thread and recite the Brahma Gayatri.

However, the criterion for a Vaisnava to receive Braminic initiation is simply to surrender to Krsna.

And even with this initiation he can dedicate himself to other Varnas according to his nature (in Vedic culture a Ksatriya and Vaisya also receive the thread (red thread for Ksatryas yellow for Vaisyas) and recite the Brahma Gayatri.

That is, for example, a Ksatriya who is not familiar with performing Vedic rituals, uses the thread and recites the Brahma Gayatri). And even a Vaisnava (in Iskcon and Gaudiya Matha) can occupy himself as a Sudra (if that is his nature) and at the same time wear the thread and recite the Brahma Gayatri.

If the Vaisnava was born in a family of Brahmanas and is able to perform all the rituals correctly or if he finds out about all this later, then great. But this is not essential. One can be for example a Vaisya and wear a thread and recite the Brahma Gayatri.

Worshiping one Vaisnava, without considering his low birth (this is offensive) is equivalent to worshiping 10 million Brahmanas.

Very simple !!!

Please stop calling Vaisnavas Mllechas and Sudras.

Vaisnavas are the highest of all !!!

Hari bhakti vilasa 10.165 - In Padma purāṇa it is said:

na śūdrā bhagavad-bhaktās te tu bhāgavatā matāḥ

sarva-varṇeṣu te śūdrā ye na bhaktā janārdane

"A devotee should never be considered a śūdra. All the devotees should be recognized as bhāgavatas. If one is not a devotee of Sri Kṛṣṇa, however, even if born in a brāhmaṇa, kṣatriya or vaiśya family, he should be considered a śūdra."

https://vedabase.io/en/library/noi/6/

Because if you want to spread spiritual knowledge throughout the world, you must speak English. English is the language everyone speaks.

But of course, as the Smartas are not at all interested in the Mllechas they don't care about English.

This knowledge is restricted only to those who are "born" in India and speak Sanskrit or at most Bengali.

Elitism !!! Racism !!!

For them it is a great sin to leave India or leave Vrndavana. And so they live in a bubble and the Mllechas can explode. They don't care.

To come into contact with Mllechas is to contaminate yourself, according to them.

Racism !!! Smartas !!!

<Smartas, its philosophy no just Mayavadi>

Smartas study Shukla Yajurveda, worship the Deity. So it looks like they are devotees. But it's just appearance.

They do this with a Mayavada Pancopasana worship mindset.

Deity worship is only an instrument to attain Nirguna Brahman.

Yes, we must be respectful and stop to call Vaisnavas Sudras and Mllechas.

Yes, it is necessary because otherwise they are insulted as being called Sudras and Mllechas.

And it's no use. No matter how much you complain and scream hysterically, IGM will continue to do the same. Everyone wears threads as a social-political statement, whether you like it or not.

My friend, many seminal brahmanas disagree in so many points of sastra. And they are all brahmanas by birth.

Please, see AGAIN the tika of the brahmana by birth Srila Visvanatha Cakravarti where he clearly says that law birth Vaisnavas can do Vedic rituals.

This is called stubbornness.

Exactly. But they do not respect varna and overemphasize jati by offensively calling Vaisnavas sudras and Mllechas.

We had already talked about varna and jati

Oh my ....

<Are you saying smartha’s only study Shukla Yajurveda? Smartha’s are devotees but in the iskcon sense. This proves ignorance of srauta-smartha.

ISKCON’s rtvik rituals are based on srauta-smartha shastra. (Kalpa-Vedanga)

most smartha’s aren’t even Bengali…. Who are you speaking about>

I have never spoken and will not speak here about the rituals of different traditions and all their technical aspects.

Smarta Brahmanas, Srauta Brahmanas, this ritual, that ritual, etc, etc, etc.

It is not these ritualistic technical details that are at issue here.

This doesn't matter at all.

What is at stake here is the Smarta mentality that only one who is born as a brahmana can be a brahmana.

And we have already seen that Visvanatha Cakravarti explains that this is not so. If a Vaisnava, of whatever birth, wishes, he can perform any Vedic ritual.

Bas !!!

Yes, Narottama says leave it aside. That's true in the level of personal bhajan. But when you start a social spiritual Institution you cannot leave it aside.

I respect your position, but I prefer to take the position of Visvanatha Cakravarti. His position is that a Vaisnava, if low birth can, if he/she wishes to perform any Vedic/Samskara ritual and can have thread. Their Gotra is Kasyapa. Can be also Acyuta Gotra.

But it's not worth continuing with this:

"There is no point in debating over it because neither one of these two parties will change their opinion."

(Satyanarayana Dasa Babaji)

I wish, and I say with all sincerity, all the best for you my Bhai !!!

Better to focus on Bhajana than long discussions that lead nowhere. We've all made our points.

Radhe Radhe Radhe Radhe Radhe Radhe

Commemorative Stamp and Coin Honoring Srila Bhaktisiddhanta Sarasvati Thakur Unveiled

On February 8, 2024, during festivities in New Delhi celebrating the 150th anniversary of the Appearance of His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakur, Prime Minister Narendra Modi released a commemorative postage stamp honoring Srila Bhaktisiddhanta’s significance as a spiritual leader.

The India Post noted, “This stamp emphasizes his immense contribution to the spiritual upliftment of millions in India and abroad.”

Additionally, a commemorative coin was unveiled. The 150 rupee non-circulating coin will be minted in Kolkata.

ISKCON leaders, temples, and communities worldwide are arranging special celebrations of the 150th Anniversary to be held in the months of February and March 2024.

i've misunderstood, we've misunderstood

If to go by numbers than better to join Christianity or Muslim

or Sai Baba

But traditional Parivaras also have millions of followers. Just one village in Bengal may have more devotees than the entire IGM combined.

Sri Sri Radha Krsna and His intimate associates expand as many times as necessary for each Sadhaka.

There are countless Sri Sri Radha Krsna, just as there are countless Sadhakas.

Everyone has a place in the spiritual world.

As I have a very liberal and non-sectarian view, I accept that everyone has their place in the spiritual world according to the desires cultivated during Sadhana.

In the spiritual world they are all there.

Chaolic and Evangelical and Orthodox Christians, Shiite and Sunni Muslims, Orthodox and Reformists Jews, Sikhs, Theravada, Mahayana, Vajrayana, Zen Buddhists, Sarasvatas, Parivaras Nityananda, Advaita, Narottama, Gadadhara, Jains, Jnanis, Yogis, Saivas, Saktas, Sri, Madhavas, Nimbarkis, Nagaris, Hit, Vallabhas, Bahá 'ís, Rastafarians, Zoroastras, Wiccas, Spiritists, Shintoists, Taoists, Confucianists ... all have an eternal place in the spiritual world, each one in their own space, and they all live eternally happy.

There is no conflict in the spiritual world !!!

Radhe Radhe Radhe

And you will continue 😃

In Sri Sampradaya it sometimes happens that a practitioner gives Sannyasa and Diksa to himself in the Samadhi of Raghavendra Svami. The same with the Founder o IGM.

That practice of giving Brahma-Gayatri to the sadhakas or devotees is not exclusive to IGM. This practice was in effect even before the time of IGM.

It so happens that the followers of Syamananda Prabhu (the spiritual master of Rasikananda Prabhu) are an excellent example of this.

From the time of Syamananda Prabhu until the present day the Brahma-Gayatri is given to the new initiates in the Syamananda Parivara at the time of diksa.

Brahma-Gayatri is offered to the initiates along with other raga-marga mantras and a fire yajna. So Syamananda Parivara is also not a bona-fide Gaudiya sampradaya?

Plus, you don't see Brahmanas by birth who are part of the IGM complaining about this system.

Plus, furthermore you, a Mllecha, every day meditate that you are a Brahmana boy in Nitya Navadvipa. Bhai, you are a Brahmana 😃

This concept of Nitya Navadvipa is strongly opposed by Advaita Parivara.

Followers of Gadadhara Parivara claim that only their Tilaka is authentic. All other Tilakas are speculated.

These are just a few examples of the enormous differences within Gaudiya Vaisnavism.

Brothers, please let's not waste time on this.

Let's focus on Bhajana

Radhe Radhe Radhe

Atri is your Gotra. But for those who cannot determine then the Gotra is Kasyapa or Acyuta.

Different gotras, or family designations, are distinctions in terms of the material body, but those who accept Krsna belong to Acyuta-gotra, or descendants of Acyuta Krsna, Acyuta family, and thus become transcendental to all considerations of caste, creed, color and nationality.

Bhai, lets do Bhajana !!!

Radhe Radhe Radhe

it is not futile. but be sure Satyanarayana das babaji spoke on this topic. neither side will change its mind. This forum is very good. and I say this with sincerity. continue to keep it

It is babaji satyanarayana who says that the only authentic tilaka is from gadadhara parivara.

When someone goes to do a Vedic ritual/samskara and it is not possible to determine the person's gotra and parivara, then it is designated as kasyapa or acyuta gotras. very simple and clear.

And not only that. Satyanarayana dasa babaji of gadadhara parivara is against the system of siddha pranali.

He says:

"Who gave ekādaś bhāva to Jīva Gosvāmi and the other Gosvāmis for that matter? Nobody. Where is there any reference of ekādaś bhāva in the Gosvāmi literature (I do not mean siddha-deha, antah-cinti-deha or mānasī sevā)?"

(Satyanarayana Dasa Babaji)

yes, without any vadik knowledge is messed up. true.

but do not worry. they have all the knowledge how to do all the samskaras.

https://blservices.com/product/the-book-of-samskaras/

c'mon, practically all the Vedas have been lost. we currently have access to a small portion.

Besides, who does garbhadana these days properly?

who follow all the strict rules of being a brahmana nowdays? you can count it on your fingers even in India. rules, rules, rules, rules

we dont need this especialy in kali yuga

uhm…. No not really… only the shakhas have been lost… the kalpa Vedanga has stayed intact.

good, more rules, rules and rules that nobody follow.

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