Bhaktisiddhanta - Brahmana and Vaisnava

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Brähmaëa and Vaiñëava

The conclusive comparison between brähmaëas and Vaiñëavas
Çré Çréla Bhaktisiddhänta Sarasvaté Öhäkura
Translated by Bhumipati Däsa
Prakåti-jana-käëòa
Section Concerning Worldly People
The pure tracts of land known as Äryävarta and Dakñiëäöya, which have existed
since time immemorial and which stretch from the eastern ocean to the western
ocean and from the Himälaya Mountains in the North down to the abode of the
demons in the South, are presently known as Bhärata-varña, or India. Being
known since time immemorial as karma-kñetra, or the field of fruitive activities,
this Bhärata-varña is the land of various activities of innumerable expert fruitive
workers. Sometimes the skies of Bharata-varña are saturated with the åñis'
chanting of hymns from the Vedas and the smoke emanating from the sacrificial
fires, sometimes the land of Bhärata-varña is soaked with blood from battles
between the demigods and demons, sometimes the demons are destroyed by
the wonderful prowess of incarnations of the Supreme Lord, sometimes
philosophers debate, poets compose sweet verses, scientists display
extraordinary expertise—foreigners are astonished on seeing these social and
cultural arrangements—in this way various scenes appear in one's heart while
reflecting on the land of Bhärata. In all these scenes we can see one community
as the principle hero; that is the community of brähmaëas. The creator of this
universe is Lord Brahmä; so those who are born from his head, his principle
limb, into the field of fruitive activities, those foremost sons and their
descendants accepted the designation of brähmaëa and thus spread his glories.
Even today in India the glories of the brähmaëas are accepted as truth by men
and women, from childhood to old age.
From time immemorial the prestige of the brähmaëas has surpassed all
opposition and remained intact. Many historical incidents support this fact. All
Sanskrit literatures proclaim the glories of the brähmaëas. It is stated in the
Mahäbhärata (Vana-parva, Chapter 206):
indro 'py eñäà praëamate kià punar mänavo bhuvi
brähmaëä hy agni-sadåçä daheyuù påthivém api
World Vaishnava Association www.bhaktisiddhanta.com

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apeyaù sägaraù krodhät kåto hi lavaëodakaù
yeñäà krodhägnir adyäpi daëòake nopaçämyati

bahu prabhäväù çrüyante brähmaëänäà mahätmanäm
“Even Indra, the King of the demigods, offers obeisances to the brähmaëas, so
what can be said of the people of earth? The brähmaëas are as powerful as fire;
if they want they can burn the entire world to ashes. The water of the ocean is
salty and therefore undrinkable due to the anger of the brähmaëas. The fire in
the Daëòakäraëya forest started by the brähmaëas' anger cannot be
extinguished even today. Many similar glories of the pious brähmaëas are
heard.” A compiler of Dharma-çästras, Viñëu (19.20-23), has stated:
deväù parokña-deväù. pratyakña-deväù brahmaëäù.
brähmaëair lokä dhäryante.
brähmaëänäà prasädena divi tiñöhanti devatäù

brähmaëäbhihitaà väkyaà na mithyä jäyate kvacit
yad brähmaëäs tuñöatamä vadanti tad devatäù pratyabhinandayanti

tuñöeñu tuñöäù satataà bhavanti pratyakña-deveñu parokña-deväù
“The demigods are not seen by gross senses. The brähmaëas are manifestions of
the demigods. The brähmaëas sustain all the planets. The demigods reside in
the heavenly planets by the mercy of the brähmaëas. The brähmaëas' words can
never be false. Whatever the brähmaëas speak in great satisfaction is accepted
by the demigods. When the manifested forms of the demigods, the brähmaëas,
are satisfied, the demigods, who are beyond sense perception, are also
satisfied.” Another compiler of Dharma-çästras, Båhaspati (49, 50, 52), has
stated:
çastram ekäkinaà hanti vipra-manyuù kula-kñayam
cakrät tévra-taro manyus tasmäd vipraà na kopayet
räjä dahati daëòena vipro dahati manyunä

“A weapon can destroy only one person, but the anger of a brähmaëa can
destroy one's entire family. The anger of a brähmaëa is more fiercely powerful
than a disc, so one should not make a brähmaëa angry. A king burns through
his punishment, while a brähmaëa burns through his anger.”
Other compilers of Dharma-çästras, Paräçara (6.60, 61) and Çätätapa (1.27, 30),
have stated:
brähmaëä yäni bhäñante bhäñante täni devatäù
sarva-deva-mayä viprä na tad vacanam anyathä

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brähmaëä jaìgamaà térthäà nirjanaà sarva-kämadam

teñäà väkyodakenaiva çudhyanti malinä janäù
“Whatever the brähmaëas speak, those are the words of the demigods. The
brähmaëas are the manifestation of all the demigods. Their words never prove
false. The brähmaëas are moving secluded holy places that fulfill all desires.
Sinful persons are purified by the pure as water words of the brähmaëas.” A
compiler of Dharma-çästras, Vyäsa (4.9, 10, 54), has stated:
brähmaëät paramaà térthaà na bhütaà na bhaviñyati
yat phalaà kapilädäne kärtikyäà jyeñöha-puñkare

tat phalaà åñayaù çreñöhä vipräëäà päda-çaucane
vipra-pädodaka-klinnä yävat tiñöhati mediné

tävat puñkara-pätreñu pibanti pitaro 'måtam
yasya dehe sadäçnanti havyäni tri-divaukasaù

kavyäni caiva pitaraù kià bhütam adhikaà tataù
“There is no other, nor will there be, a superior holy place than a brähmaëa. O
best of the sages, simply by honoring the water that has washed the feet of a
brähmaëa one achieves the same result that one attains by donating a brown
cow on the full-moon day of Kärtika. As long as the earth is moistened by the
water that has washed a brähmaëa's feet, the forefathers will drink nectar from
lotus vessels. Through the body of a brähmaëa, the demigods, though living in
heaven, always eat havya offerings and the forefathers in Pitåloka always eat
kavya offerings, so who can be superior to such brähmaëas?” In the Bhärgavéya
Manu-saàhitä (1.93, 94, 96, 99-101) it is stated:
sarvasyaiväsya sargasya dharmato brähmaëaù prabhuù
havya-kavyäbhivähyäya sarvasyäsya ca guptaye
buddhimatsu naräù çreñöhä nareñu brähmaëäh småtäù
brähmaëo jäyamäno hi påthivyäm adhijäyate

éçvaraù sarva-bhütänäà dharma-koñasya guptaye
sarvaà svaà brähmaëasyedaà yat kiïcij jagaté-gatam

çraiñöhyenäbhijanenedaà sarvaà vai brähmaëo 'rhati
svam eva brähmaëo bhuìkte svaà vaste svaà dadäti ca

änåçaàsyäd brähmaëasya bhuïjate hétare janäù
“The brähmaëas have become the lords of the entire creation through their

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religious counsel. The brähmaëas were born in order to receive havya and
kavya offerings on behalf of the demigods and forefathers. Among those with
developed intelligence, the human beings are the highest. Among the human
beings, the brähmaëas are the highest. As soon as they are born, the brähmaëas
assume the topmost position in this world, and in order to protect religious
principles they become the lords of all living entities. All the wealth of this
world belongs to the brähmaëas. Due to their high birth, the brähmaëas are
meant to receive all sorts of wealth. Whatever foods a brähmaëa accepts from
others, whatever clothes he accepts from others, whatever items he accepts
from others, and whatever items he gives in charity in fact belong to him. Only
by his mercy can other people enjoy these things.” Çré Paräçara (8.32) further
says:
duùçélo 'pi dvijaù püjyo na çüdro vijitendriyaù
kaù parityajya duñöäà gäà duhec chélavatéà kharém
“Even if a respectable brähmaëa who has undergone all reformatory processes is
sinful, he should still be worshiped. A self-controlled çüdra who is always
lamenting, however, should never be worshiped. Who will reject an ill-natured
cow to milk a well-behaved she-ass?” Forsaking the Vedic way of life can never
be compared with the godless, ever-lamenting, averse to the Vedas state of the
çüdras.
The prestige of the brähmaëas is seen throughout the Rämäyaëa, the Puräëas,
and the Tantras. Religious-minded people always carefully protect the
prestigious position of the brähmaëas. In fact throughout the four yugas,
religious-minded people of India have neither disrespected nor considered that
others should disrespect the brähmaëas. In a place where proper respect for
each of the varëas is found in social dealings, each varëa displays its own
greatness by endeavoring to increase the prestigious position of the brähmaëas.
All brähmaëas are superior to, the protectors of, and more powerful than the
demigods, the other castes headed by the kñatriyas, the animals, the birds, the
reptiles, and the plants. Due to their sharp intelligence they are capable of
acquiring all kinds of knowledge and are exclusively qualified to impart
knowledge to others. By virtue of their keen intelligence, they are worshipers of
the demigods, they are respectful to the kñatriyas, they are the well-wishers of
the vaiçyas, çüdras, antyajas, and mlecchas, and they assist in the worship of the
demigods. On the strength of their renunciation, they are unattached to their
assets, they earn their livelihood by begging, and they give their surplus in
charity.
Those who have accepted the Äryan way of life in India—the followers of the
Vedas, the smärtas, the followers of the Puräëas, the followers of the Tantras—
all offer respects to the brähmaëas. The brähmaëas are the only masters and

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experts in executing the three types of rituals. Animals and persons other than
brähmaëas are naturally obliged to these persons who are endowed with such
influence. We are unable to understand who would not desire the mercy of
personalities who have such authority, respect from the demigods, and
omnipotency. Not only the Äryans, but every Indian; not only the Indians, but
the people of the entire world; not only the people, but all living entities; not
only the living entities, but even the inanimate world— all should more or less
know the uncommon power and influence of the brähmaëas and thus certainly
consider them to be in the topmost position. The statements of Vaiñëava
literatures, the far-sighted teachings of sages who are adorned with varieties of
knowledge and transcendental opulences, and the unwavering faith of
perceptive Indians who respect the scriptures cannot be considered by us as
simply encouragement for the wild dancing of useless gossipers.
If one studies the statements of the scriptures of India regarding the prestigious
position of the brähmaëas with a narrow mind, then all the expected
conclusions will turn into churning waves within the ocean of arguments. Such
heaps of biased arguments are not pleasing to the ears of opposing thinkers;
they only promote the interest of the propounder. The esteemed logicians who
maintain such ideas soon fall from their own self-interest and display their
narrow sectarian spirit by disrespecting impartiality. Such logicians go to
England, Japan, Germany, or America but are unable to attract the faith of
intelligent people of those countries in their biased interpretations of the
scriptures. If they give up their self-interest and consider things impartially,
however, then the deep meaning of the scriptures' purports will easily be
revealed in their hearts. In brief, we can say that things in general are perceived
as auspicious or inauspicious when seen by swanlike or asslike people
respectively; such distinctions of auspicious and inauspicious are the result of
these person's language and mentality. As far as we are concerned, we are not
busy in simply carrying the load of the scriptures, rather we are on the front
line of accepting their essence. I cannot say whether those who have given up
the path of reasoning and foolishly accepted carrying the load as the goal will
be happy by our presentation.
If we want to analyze who is actually such an influential brähmaëa, we can find
in Manu's Dharma-çästra that in the beginning of creation the universe we now
see was devoid of characteristics, invisible, and full of darkness. Thereafter the
self-manifest Lord agitated the mahä-bhütas and other material elements and
entered within in order to illuminate this unmanifest universe. Lord Näräyaëa
first created water, and with a desire to produce various progeny from His own
body He then placed His seed in it. From His seed a golden egg as brilliant as a
thousand suns appeared. Lord Brahmä, the creator of all the worlds, was born
from that egg. In order to increase the population of all planets, brähmaëas

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were born from the mouth of Brahmä, kñatriyas were born from his arms,
vaiçyas were born from his thighs, and çüdras were born from his feet. Thus the
four varëas were created. This is explained in the first chapter (5, 6, 8, 9, 31) of
Manu's Dharma-çästra as follows:
äséd idaà tamo-bhütam aprajïätam alakñaëam
tataù svayambhür bhagavän avyakto vyaïjayan idam

mahäbhütädi våttaujäù praduräsét tamo-nudaù
so 'bhidhyäya çarérät svät sisåkñur vividhäù prajäù

apa eva sasarjädau täsu béjam aväsåjat
tad aëòam abhavad dhaimaà sahasräàçu-sama-prabham

tasmin jajïe svayaà brahmä sarva-loka-pitämahaù
lokänäà tu vivåddhy-arthaà mukha-bähüru-pädataù

brähmaëaà kñatriyaà vaiçyaà çüdraà ca niravartayat
In the Åg-pariçiñöa it is stated:
brähmaëo 'sya mukham äséd bähü räjanyaù kåtaù
ürü tad asya yad vaiçyaù padbhyäà çüdro `jäyata
“The brähmaëa appeared from his face, the royal class from his arms, the vaiçya
from his thighs, and the çüdra was born from his feet.”
A compiler of Dharma-çästras, Häréta (1.12, 15), has stated:
yajïa-siddhy-artham anaghän brähmaëän mukhato 'såjat
brähmaëyäà brähmaëenaivam utpanno brähmaëaù småtaù

“From the mouth the sinless brähmaëas were created for the purpose of
performing sacrifices. The child born of a brähmaëa in the womb of his
brähmaëa wife is known as a brähmaëa.” Yäjïavalkya (1.90) has stated:
savarëebhyaù savarëäsu jäyante vai sva-jätayaù
“When men of the various castes headed by the brähmaëas produce children in
the wombs of their wives belonging respectively to the same caste, their sons
attain the same caste as their fathers.”
When intercaste marriages first became current, the sons born from brähmaëas
in the womb of either a kñatriya or vaiçya woman were also accepted as
brähmaëas.
brähmaëyäà brähmaëäj jäto brähmaëaù syän na saàçayaù
kñatriyäyäà tathaiva syät vaiçyäyäà api caiva hi

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“The son born of a brähmaëa in the womb of a brähmaëa woman is

undoubtably a brähmaëa, and the son born of a brähmaëa in the womb of a
kñatriya or vaiçya woman is also a brähmaëa.” But medieval smärtas such as
Kulluka, a commentator on the Manu-saàhitä, and Vijïäneçvara, the author of
the Mitäkñara, consider that these intercaste children belong to the caste of
their mothers. In the Manu-saàhitä (10.6) it is stated:
stréñv anantara-jätäsu dvijair utpäditän sutän
sadåçän eva tän ähur mätå-doña-vigarhitän
“Sons begotten in the wombs of women belonging to castes lower than that of
the father are considered as similar to the father but contaminated due to their
mothers' inferior position.” In the opinion of some commentators like Kulluka,
the caste status of such sons is inferior to that of their fathers and superior to
that of their mothers. In some places these sons are given designations like
mürdhäbhiñikta. It is stated in the Manu-saàhitä (10.41) as follows:
viprasya triñu varëeñu nåpater varëayor dvayoù
vaiçyasya varëe caikasmin ñaò ete 'pasadäù småtäù
sajäti-jän antara-jäù ñaö sutä dvija-dharmiëaù

çüdräëäà tu sadharmäëaù sarve 'padhvaàsa-jäù småtäù
“Children born from a brähmaëa father and a kñatriya, vaiçya, or çüdra mother;
from a kñatriya father and a vaiçya or çüdra mother; and from a vaiçya father
and a çüdra mother—these six are inferior to the children born of parents
belonging to the same caste.”
Sons born of brähmaëa parents, sons born of kñatriya parents, and sons born of
vaiçya parents, as well as sons born from brähmaëa father and either kñatriya or
vaiçya mother and sons born of kñatriya father and vaiçya mother are all
considered among the dvijas, or twice-born. They are therefore all eligible for
accepting the sacred thread and the other brahminical saàskäras. Those sütas,
mägadhas, and others who are born through pratiloma marriages involving the
twice-born classes, such as çüdra father with brähmaëa mother, vaiçya father
with brähmaëa mother, or kñatriya father with brähmaëa mother, çüdra father
with kñatriya mother, çüdra father with vaiçya mother, and vaiçya father with
kñatriya mother, are all considered çüdras and therefore do not undergo the
sacred thread ceremony.
When the sages who compiled the twenty Dharma-çästras assisted the kings in
controlling and maintaining human society, they directed society in following
the path of ritualistic fruitive activities. The compilers of the Puräëas also
recorded the customs and activities of those times. The methods found in the
Itihäsas and Puräëas for ascertaining who was a brähmaëa are often more or less
the same as those found in the Dharma-çästras. Although the Dharma-çästras

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are composed of rules and regulations, how those rules and regulations were
followed in practice and respected by the people of this world has been
described by the learned writers of the Itihäsas in the course of their describing
historical events. In ancient times the activities of the varëas were determined
in different provinces by the various textbooks of practical application of rituals
belonging to the different branches of the Vedas. That is why the behavior of a
family in one region was different from that of a family in another region.
Textbooks of practical application like the Açvaläyana-gåhya-sütras and
Çäìkhäyana-çrauta-sütras among the Åg Veda branches, the Läöyäyana-çrauta-
sütras and Gobhiléya-gåhya-sütras of the Säma Veda branches, the Kätyäyana-
çrauta-sütras and Päraskaréya-gåhya-sütras of the Çukla-yajur Veda branches,
and the Äpastambéya-çrauta-sütras of the Kåñëa-yajur Veda branches, as well as
the Kauñétaka-sütras of the Atharva Veda branches were more or less mastered
under the support of kings by the sages who compiled the twenty Dharma-
çästras.
Moreover, the rules and regulations of a particular Dharma-çästra were
followed according to the particular place. In the opinion of some persons, at
the beginning of the Kali age the Manu Dharma-çästra and the doctrine of
Paräçara Muni were prominently accepted, while the other twenty Dharma-
çästras were neglected. Others say that the doctrine of Häréta was prominent
and the activities prescribed by the other Dharma-çästras were neglected.
Generally, whatever one found convenient was accepted, without regard for
other's consent and liking.
In the medieval age, many new småtis were compiled on the basis of the
Dharma-çästras in various parts of the country. Sometimes people gave special
credence to certain parts of the Dharma-çästra lawbooks to suit their own taste,
and sometimes they neglected the main purpose of the Dharma-çästras by
rejecting those portions that did not suit their taste. Those who are conversant
with various scriptures can often see this from their study of various books.
When the ritualistic småti-çästras are effective for a particular person, in a
particular place, at a particular time, then that particular person at that
particular place and time has a high regard for those scriptures. But we cannot
say whether this same regard was felt or accepted by other persons in other
places and times.
One cannot expect that the ritualistic småti-çästras will be fully honored by all
persons, at all places, and at all times. At those times, in those places, and for
those persons for which ritualistic practices are prominent and the topics of
jïäna and bhakti were not respected, are not respected, and will not be
respected, any conduct other than that prescribed in the småti-çätras have
certainly been neglected, are being neglected, and will be neglected. Evidence
from the many Vedic sütras, the twenty Dharma-çästras, the Puräëas, the

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Itihäsas, the Yämalas, the Païcarätras, and the Tantras is found in the writings
of the learned compilers of småti-çästras of our country, Raghunandana
Bhaööäcärya and Kamaläkara. Mädhava's Käla-mädhava, Kamaläkara's Nirëaya-
sindhu, Caëòeçvara's Viväda-ratnäkara, Väcaspati's Viväda-cintämaëi,
Jémütavühana's Däya-bhäga and Käla-viveka, Haläyudha's Brähmaëa-sarvasva,
Çülapäëi's Präyaçcitta-viveka, Chaläri Nåsiàhäcärya's Småty-artha-sägara,
Änanda Tértha's Sad-äcära-småti, Nimbäditya's Surendra-dharma-maïjaré,
Kåñëadeva's Nåsiàha-paricaryä and Rämärcana-candrika—in all these digests
differences of opinions due to different tastes are found. Whatever opinion the
author nourishes has been supported by those statements of previous sages that
suit their taste.
In regards to a brähmaëa's qualification by birth: in the Anuçäsana-parva of the
Mahäbhärata and in other scriptures, the apasadas, anulomajas,
mürdhäbhiñiktas, and ambañöhas are specifically accepted as authorised
brähmaëas. In many parts of India the sons of apasadas, mürdhäbhiñiktas, and
ambañöhas are known as brähmaëas and considered equal to those born in strict
brahmincal lineage. In some parts of India, however, they are rejected and not
included amongst the brähmaëas. If one studies the Saàhitäs and certain other
parts of the Vedas, the reader will obtain a clear impression that the overall
message of the Vedas is the path of fruitive activities. But if one studies texts
like the Upaniñads, which are the “head” of the Vedas, then one will certainly
receive the impression that the science of self-realization is superior, and
consequently the path of fruitive activities will appear less important.
Moreover, there are two tendencies among the readers of the Upaniñads. Some,
with a desire to enhance their knowledge of the self, take help from fruitive
activities in order to attain the contrary mentality of monism, in which they
ultimately give up all activities and practice renunciation. Others, who neither
accept nor reject the fruitive activities of this world, neither accept the help of
karma-käëòa nor the philosophy of jïäna-käëòa, rather they realize that the
Truth established in the Vedas is full of spiritual variegatedness, and thus they
engage in His devotional service. A certain great soul who understood that
religious persons belong to three categories expressed his understanding in the
following verse, quoted by Çréla Rüpa Gosvämé in his Çré Padyävalé:
karmävalambakäù kecit kecij jïänävalambakäù
vayaà tu hari-däsänäà päda-träëävalambakäù
“Among religious-minded people, some follow the path of fruitive activities and
some follow the path of mental speculation, but our only resort is to carry the
shoes of Lord Hari's servants.” Karma and jïäna are two branches of the Vedic
tree. Those who have taken shelter of these two branches have certainly fallen
from the standard of pure devotional service. Pure devotional service is the

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topmost ripened fruit of the Vedic tree. In the field of fruitive activities all
people are bound by the fruits of their actions. Although one is freed from
bondage to the fruits of karma by the process of jïäna, until one takes to pure
devotional service he remains bound by the fruits of his karma. Therefore the
jïänés are by their own identification bound in fruitive activities. The Çrémad
Bhägavatam (3.23.56) says:
neha yat karma dharmäya na virägäya kalpate
na tértha-pada-seväyai jévann api måto hi saù
“Anyone whose work is not meant to elevate him to religious life, anyone
whose religious ritualistic performances do not raise him to renunciation, and
anyone situated in renunciation that does not lead him to devotional service to
the Supreme Personality of Godhead, must be considered dead, although he is
breathing.” People engage in fruitive activities according to their own desires.
These activities are divided into four categories—akarma, or actions without
fruitive reactions, vikarma, or unauthorized or sinful work, kukarma, or acts
against the principles of religion, and sat-karma, or pious activities. From the
mundane point of view, those activities that are in the mode of goodness, or
that are moral and beneficial for others, are called sat-karma. If one's activities
are meant only for fulfilling one's own desires and do not benefit others, they
cannot be called sat-karma. Those who give up sinful activities, which harm the
performer and others, and engage in activities that are not meant for the
pleasure of Lord Viñëu are actually dead, although breathing. Everyone who is
on the platform of fruitive activities should execute his own duties for the
purpose of dharma. But if one does not engage in all his religious duties for the
purpose of developing renunciation, they simply generate ignorance. When a
person becomes overly proud of being situated in the mode of goodness, then
he gives up pious activities and again becomes attached to activities in the
modes of passion and ignorance. The perfection of knowledge is to destroy
ignorance by passion, to destroy passion by goodness, and to become detached
from goodness by pure goodness. This state is called nirguëa, or transcendental
to the material modes of nature. Without attaining the state of nirguëa, a life of
renunciation nourished by ignorance is as good as death. Therefore a person
who has acquired knowledge takes shelter of the service of the Supreme Lord,
at whose feet are found all the holy places. In other words, he takes shelter of
the activities of bhakti. This is the symptom of real life in a living entity. When
one surpasses whimsical, unregulated activities, he comes to the level of
regulated, pious activities. When he further advances from pious activities, he
comes to the level of knowledge, or renunciation, wherein he gives up
activities. When a person loses interest in the paths of karma and jïäna, he
comes to the path of bhakti, which is the highest development of human

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consciousness. In the pure devotional path there is no scope for fruitive

activities, which are meant for sense gratification, or impersonal knowledge,
which is meant for renunciation.
Although the three paths and their practices are different, they appear the same
in the eyes of foolish people. The people of India who are engaged in karma-
käëda consider every human being under the jurisdiction of karma-kaëòa like
themselves. Until one personally understands the powerful reactions of karma,
he cannot avoid glorifying karma and desiring to achieve its fruits. When
knowledge is awakened, fruitive activities subside and one's self-realization
becomes completely purified, then one can finally identify with the propensity
for devotional service. One who misunderstands the path of bhakti as another
version of the path of karma considers himself a practioner of jïäna and simply
creates anxiety for himself. Yet the activities performed by such jïänés fall more
or less under the category of karma.
Although the self-realization of those who follow the path of bhakti is not
actually under the jurisdiction of karma, it appears as such to the eyes of the
karmés and jïänés. Respectable persons who are attached to fruitive activities
mistakenly consider that the devotees who have taken shelter of the lotus feet
of the Lord are on the same platform as themselves and forced to enjoy the
fruits of karma. Thanks to their poor fund of knowledge, the jïänés have
convinced themselves that the devotees are chained by the laws of karma.
Indeed, other than those engaged on the path of bhakti, all people—the karmés,
the jïänés, and the whimsical—consider that devotees are forced to enjoy the
fruits of karma. But in the pure devotional path this conclusion is actually very
weak. Intelligent followers of the above-mentioned three paths will
undoubtedly profit in this regard by refering to the innumerable books, life
histories of sages, and historical incidents connected with these paths.
Those who have accepted the rulings of the scriptures on karma with
unshakable faith and fixed minds are naturally indifferent to the scriptural
conclusions of jïäna and bhakti spoken by the Upaniñads. That is why we have
written this present essay to appeal to those who are attached to karma. This
present essay will consist of topics related with the realm of karma and its
logical analysis. Therefore this chapter is being named Prakåti-jana-käëòa, and
the next chapter must be named Hari-jana-käëòa. In that chapter we will
discuss topics concerning the communities of jïänés and hari-janas, who are
both beyond the jurisdiction of karma. Since worldly people do not completely
reject the statements of literatures that respect the jïäna and bhakti scriptures,
there will be no fault in quoting herein evidence and arguments from those
literatures.
It is an established fact that the descendants of those who were even once
known in society as brähmaëas are all considered brähmaëas. The descendants

12
of those who have once somehow been designated brähmaëas—in Satya, Tretä,
or Dväpara-yugas—have kept their claims to the brahminical designation and
authority intact with the help of the twenty Dharma-çästras and social customs.
In this regard we can only say that in early times ten saàskäras, or purificatory
processes, were followed by the brähmaëas. Among these, one is the
garbhädäna ceremony, which was based on seminal line. It has, however, been
changed and perverted in the course of time. According to the opinion of
Devala, if the womb is once purified before intercourse then it is not necessary
to purify the womb before every pregnancy. He states this as follows:
sakåc ca saàskåtä näré sarva-garbheñu saàskåtä
“A once-consecrated women is consecrated for all her pregnancies.”
The respected smärta Raghunandana Bhaööäcärya of Bengal was also of the
opinion that the saàskära need only be performed once. But if this saàskära
was taken more seriously, then seminal consideration would have been more
applicable. In the Mahäbhärata (Vana-parva 180.31-32) it is stated:
jätir atra mahä-sarpa manuñyatve mahä-mate
saìkarät sarva-varëänäà duñparékñyeti me matiù
sarve sarväsv apatyäni janayanti sadä naräù

väì-maithunam atho janma maraëaà ca samaà nåëäm
“Mahäräja Yudhiñöhira said to Nahuña: O broad-minded, great serpent, because
there are persons born from mixed marriages among each of the varëas, it is
extremely difficult to determine an individual's caste. This is my opinion. The
reason for this is that men of all castes are able to beget children in the women
of any caste. Speech, sex, birth, and death are similar for men of all castes.”
It is especially difficult to ascertain whether a given person is born from a
brähmaëa, kñatriya, or other caste father. Other than trusting a person's words
there is no way to investigate his caste. The caste of those belonging to
brähmaëa and other caste dynasties coming from Lord Brahmä and said to be
purely descending to the present day cannot be known in truth without
definitely validating every person in the line. In his commentary on the above
verse, Çré Nélakaëöha, the commentator on the Mahäbhärata, quotes from the
Vedas as follows:
na caitad vidmo brähmaëäù smo vayam abrähmaëä veti
“We do not know whether we are brähmaëas or non-brähmaëas.” Such doubts
arose in the hearts of the truthful sages.
The qualification of those who take birth in brähmaëa families but are unable to
maintain brahminical qualities and the qualification of their descendants needs
to be considered. By immoral activities the qualification and potency based on

13
seminal descent is reduced, and by sinful activities persons become sinners and
fall from their positions. The compilers of Dharma-çästras Viñëu (93.7-13) and
Manu (4.192, 195-200) have stated as follows:
na väry api prayacchet tu vaiòäla-vratike dvije
na baka-vratike vipre näveda-vidi dharma-vit
dharma-dhvajé sadä lubdhaç chädmiko loka-dambhakaù

vaiòäla-vratiko jïeyo hiàsra-sarväbhisandhikaù
adho-dåñöir naikåtikaù svärtha-sädhana-tatparaù

çaöho mithyä-vinétaç ca baka-vrata-paro dvijaù
ye baka-vratino viprä ye ca märjära-liìginaù

te patanty andha-tämisre tena päpena karmaëä
na dharmasyäpadeçena päpaà kåtvä vrataà caret

vratena päpaà pracchädya kurvan stré-çüdra-dambhanam
pretyeha cedåço vipro gåhyate brahma-vädibhiù

chadmanäcaritaà yac ca tad vai rakñäàsi gacchati
aliìgé liìgi-veñeëa yo våttim upajévati

sa liìginäà haraty enas tiryag-yonau prajäyate
“Religious-minded persons should not give even a drop of water to the
hypocritical son of a brähmaëa, the follower of the “vow of a cat.” One should
not give even a drop of water to the son of a brähmaëa who is either a sinful
imposter or ignorant of the Vedas.
“One should know that a dharmadhvajé (who makes a false show of being
religious), a person who always desires other's wealth, a duplicitous person, a
cheater, an envious person, and a blasphemer is a hypocritical brähmaëa who
follows the `vow of a cat.'
“An imposter brähmaëa, the follower of the `vow of the duck,' is he who always
looks down in order to make a show of humility, who is cruel, and who
pretends to be submissive.
“As a result of their sinful activities, those who are hypocrites and imposters go
to the hell known as Andha-tämisra.
“Such people make a show of being religious in order to impress women and
çüdras by pretending that their acts of atonement, which are meant for
counteracting their sins, are simply pious vows.
“Such people are condemned in this world and the next by those who are
conversant with the Absolute Truth. Vows that are executed with duplicity are
simply demoniac.

14
“If someone accepts the symptoms and occupation of a status for which he is
not qualified, he is guilty of breaking the principles of varëäçrama, and as a
result of those sins he will take birth as an animal.”
The Dharma-çästra compiler Viñëu (82.3-29) also states:
hénädhikäìgän vivärjayet, vikarma-sthäàç ca, vaiòäla-vratikän, våthä-liìginaù,
nakñatra-jévinaù, devalakäàç ca, cikitsikän, aëüòhä-puträn, tat-puträn, bahu-
yäjinaù, gräma-yäjinaù, çüdra-yäjinaù, ayäjya-yäjinaù, tad-yäjinaù, parva-kärän,
sücakän, bhåtakädhyäpakän, bhåtakädhyäpitän, çüdränna-puñöän, patita-
saàsargän, anadhéyänän, sandhyopäsana-bhrañöän, räja-sevakän, nagnän, piträ
vivädamänän, pitå-mätå-gurv-agni-svädhyäya-tyäginaç ceti, brähmaëäpasadä hy
ete kathitäù paìkti-düñakäù. etän vivarjayet yatnät çräddha-karmaëi paëòitaù.
“One should reject the following brähmaëas: those with missing limbs, those
with extra limbs, those who behave unjustly, hypocrites, those who falsely
accept the signs of some status, professional astrologers, professional priests,
physicians, the sons of unmarried women, their sons, worshipers of many gods,
priests of the village, priests of the çüdras, priests of the untouchables, those
who have failed to take their second birth, their priests, performers of religious
rites, betrayers, salaried teachers, the students who pay the salaries, those who
are nourished by the food of çüdras, those who associate with fallen persons,
those who are ignorant of the Vedas, those who fail to observe the sandhyä rites
(chanting the Gäyatré mantra), government servants, those who do not wear
clothes, those who quarrel with their fathers, and those who reject their father,
mother, spiritual master, the sacred fire, or the study of the scriptures. Such
persons are considered the worst kinds of brähmaëas and are disgraces to their
line. Learned persons should carefully reject these persons while performing
the çräddha ceremony for their fathers.”
Since brähmaëas are also capable of committing any of the nine types of sinful
activities—atipätaka, mahäpätaka, anupätaka, upapätaka, jäti-bhraàça-kara,
saìkaré-karaëa (killing animals), pätré-karaëa, malävaha, and prakérëaka—it is
difficult to know how far a brähmaëa is qualified if he conceals these sins
without undergoing atonement. It is true that a brähmaëa can escape reproach
from society if he successfully conceals those sinful activities by which he
becomes fallen, but if he does so his truthfulness is ruined and as a result he is
degraded. The descendants of such a person will then surely and proudly
accept that same sinful way of life.
According to their occupations, there are many types of brähmaëas. Atri (364-
374) has stated:
devo munir dvijo räjä vaiçyaù çüdro niñädakaù
paçur mleccho 'pi cäëòälo viprä daça-vidhäù småtäù
sandhyäà snänaà japaà homaà devatä-nitya-püjanam

15
atithià vaiçvadevaà ca deva-brähmaëa ucyate
çäke patre phale müle vana-väse sadä rataù

nirato 'rahaù çräddhe sa vipro munir ucyate
vedäntaà paöhate nityaà sarva-saìgaà parityajet

säìkhya-yoga-vicära-sthaù sa vipro dvija ucyate
asträhatäç ca dhanvänaù saàgräme sarva-sammukhe

ärambhe nirjitä yena sa vipraù kñatra ucyate
kåñi-karma-rato yaç ca gaväà ca pratipälakaù

vänijya-vyavasäyaç ca sa vipro vaiçya ucyate
läkñä-lavaëa-sammiçra- kusumbha-kñéra-sarpiñäm
vikretä madhu-mäàsänäà sa vipraù çüdra ucyate
cauraç ca taskaraç caiva sücako daàçakas tathä

matsya-mäàse sadä lubdho vipro niñäda ucyate
brahma-tattvaà na jänäti brahma-sütreëa garvitaù

tenaiva sa ca päpena vipraù paçur udähåtaù
väpé-küpa-taòägänäà ärämasya saraùsu ca

niùçaìkaà rodhakaç caiva sa vipro mleccha ucyate
kriyä-hénaç ca mürkhaç ca sarva-dharma-vivarjitaù

nirdayaù sarva-bhüteñu vipraç cäëòäla ucyate
“There are ten kinds of brähmaëas mentioned in the scriptures—devas, munis,
dvijas, räjäs, vaiçyas, çüdras, niñädas, paçus, mlecchas, and caëòälas.
“One who regularly bathes, chants japa, performs fire sacrifices, daily worships
the demigods, observes the sandhyä rites, honors his guests, and worships the
fire-god is a deva-brähmaëa.
“One who always lives in the forest, eats only spinach, leaves, fruits, and roots,
and regularly performs the çräddha rites is called a muni-brähmaëa.
“One who gives up all association and spends all his time reading Vedänta and
studying Säìkhya-yoga is called a dvija-vipra.
“One who publicly attacks opponents who confront him with weapons and
defeats them with his own weapons is called a kñatra-vipra.
“One who likes to cultivate the land, protect cows and other animals, or accept
the profession of trade and commerce is called a vaiçya-vipra.
“One who sells varnish, salt, safflower oil, milk, honey, or meat is called a
çüdra-vipra.

16
“One who is a thief or a rogue, who gives bad counsel, who is a betrayer, who
bites with his harsh words, and who is always greedy to eat fish and meat is
called a niñäda-brähmaëa.
“One who proudly advertises himself as a sanctified brähmaëa but is ignorant of
the Absolute Truth is because of this sin called a pasu-vipra.
“One who prevents others from using ponds, wells, lakes, or gardens is called a
mleccha-vipra.
“One who is devoid of pious activities, who is a fool, completely irreligious, and
merciless to all living entities is called a caëòäla-brähmaëa.”
Apart from these ten kinds of brähmaëas, Atri Mahäçaya (376-379) also
describes:
jyotir-vido hy atharväëaù kéra-pauräëa-päöhakäù
ävikaç citrakäraç ca vaidyo nakñatra-päöhakaù

catur viprä na püjyante båhaspati-samä yadi
mägadho mäthuraç caiva käpaöaù kauöa-kämalau

païca viprä na püjyante båhaspati-samä yadi
yajïe hi phala-häniù syät tasmät tän parivarjayet

“There are three types of brähmaëas—those who know astrology, those who
know the Atharva Veda, and those who recite the Puräëas like parrots.
“Goat traders, painters, physicians, and astrologers—these four kinds of
brähmaëas never become worshipable, even if they are as learned as Båhaspati,.
“Mägadhas, Mäthuras, Käpaöas, Kauöas, and Kämalas—these five kinds of
brähmaëas never become worshipable, even if they are as learned as Båhaspati.
“Such brähmaëas will spoil the results one's sacrifice, so they should be
rejected.”
In addition to this, Atri (287) also says:
çaöhaà ca brähmaëaà hatvä çüdra-hatyä-vrataà caret
“If one kills a deceitful brähmaëa he should perform the same atonement as
prescribed for killing a çüdra.” According to Atri, a compiler of the Dharma-
çästras, besides these above-mentioned twenty-three types of brähmaëas, there
is one other kind. He says as follows (Atri 375):
vedair vihénäç ca paöhanti çästraà
çästreëa hénäç ca puräëa-päöhäù
puräëa-hénäù kåñiëo bhavanti

bhrañöäs tato bhägavatä bhavanti
If a brähmaëa is unable to extract any benefit from his hard studies of the Vedic

17
literatures, he begins to study the Dharma-çästras. If he is unable to abstract any

benefit from studying the Dharma-çästras, he becomes a reciter of the Puräëas.
If he fails to get any benefit from reciting the Puräëas, he considers that it is
better to earn his livelihood by farming. In other words, such people consider
that studying the Vedic literatures, the Dharma-çästras, or the Puräëas is simply
meant for earning one's livelihood; they see no other purpose in these activities.
When such brähmaëas are unsuited for all these engagements, they even take to
farming. When they cannot be successful even in reciting Puräëas, they decide
that farming is the best occupation for them. And when due to incompetence
and lack of skills they fail to fill their bellies even by farming, they become
spiritual masters of the Vaiñëavas, accumulate wealth, and advertise themselves
as great devotees, establishing this as their means of livelihood.
In this way, including this pseudo-devotee brähmaëa, there are twenty-four
varieties of brähmaëas described by the Dharma-çästra compiler Atri Mahäçaya.
Manu (2.157-158, 168, 172, and 4.245, 255) has stated:
yathä käñöha-mayo hasté yathä carma-mayo mågaù
yaç ca vipro 'nadhéyänas trayas te näma bibhrati
yathä ñaëòho 'phalaù stréñu yathä gaur gavi cäphalä

yathä cäjïe 'phalaà dänaà tathä vipro 'nåòho 'phalaù
yo 'nadhétya dvijo vedaà anyatra kurute çramam

sa jévan eva çüdratvam äçu gacchati sänvayaù
çüdreëa hi samas tävad yävad vede na jäyate
uttamänuttamän gacchan hénän hénäàç ca varjayan
brähmaëaù çreñöhatäm eti pratyaväyena çüdratäm
yo 'nyathä santam ätmänaà anyathä satsu bhäñate

sa päpa-kåt-tamo loke stena ätmäpahärakaù
“A vipra who does not study the Vedas is similar to a wooden elephant or a deer
made of skin, which are an elephant or deer only in name but do not effectively
function as such.
“As a eunuch is of no use to women and a cow cannot be impregated by
another cow, giving charity to a foolish brähmaëa who does not study the Vedas
yields no result.
“One who in his lifetime does not endeavor to study the Vedas but labors hard
in other pursuits quickly becomes a çüdra along with his family.
“One should know that until a brähmaëa is qualified in the Vedas, he is on the
same level as a çüdra.

18
“If a brähmaëa disassociates himself from lower caste people and associates
only with higher caste people, he attains greatness. If he does the opposite, he
becomes a çüdra.
“A person with a particular nature who claims to be different when coming
before a sädhu is the topmost sinner, a cheater of himself, and a thief.”
In the Anuçäsana-parva, Chapter 143, of the Mahäbhärata it is stated:
guru-talpé guru-drohé guru-kutsä-ratiç sa yaù
brahma-vic cäpi patati brähmaëo brahma-yonitaù
“One who has sex with the wife of his spiritual master, one who is envious of
his spiritual master, one who habitually criticizes his spiritual master such a
brähmaëa, even if he knows the Absolute Truth, falls from his position.”
çruti-småté ubhe netre vipräëäà parikértite
ekena vikalaù käëo dväbhyäm andhaù prakértitaù
“The çruti and småti scriptures are the two eyes of the brähmaëas. Lacking one
of them, a brähmaëa is half blind, and deprived of both he is considered
completely blind.”
It is stated in the Kürma Puräëa:
yo 'nyatra kurute yatnam anadhétya çrutià dvijäù
sa sammüòho na sambhäñyo veda-bähyo dvijätibhiù
na veda-päöha-mätreëa santuñyed eña vai dvijäù

yathoktäcära-hénas tu paìke gaur iva sédati
yo 'dhétya vidhi-vad vedaà vedärthaà na vicärayet

sa cändhaù çüdra-kalpas tu padärthaà na prapadyate
sevä çva-våttir yair uktä na samyak tair udähåtam

svacchanda-caritaù kva çvä vikrétäsuù kva sevakaù
paëé-kåtyätmanaù präëän ye vartante dvijädhamäù

teñäà durätmanäm annaà bhuktvä cändräyaëaà caret
nädyäc chüdrasya vipro 'nnaà mohäd vä yadi kämataù

sa çüdra-yonià vrajati yas tu bhuìkte hy anäpadi
go-rakñakän väëijakän tathä käruka-çélinaù

preñyän värdhuñikäàç caiva viprän çüdra-vad äcaret
tåëaà käñöhaà phalaà puñpaà prakäçaà vai hared budhaù

dharmärthaà kevalaà vipra hy anyathä patito bhavet

19
“O brähmaëas, one who does not study the Vedas but carefully endeavors for
other pursuits is certainly foolish and ostracized from Vedic life. Brähmaëas
should not speak with such a person.
“A brähmaëa should not be satisfied merely with studying the Vedas, for if he
does not act accordingly he will be as helpless as a cow that has fallen in the
mud.
“One should know that a person who has studied the Vedas but does not
properly consider their purport is like a blind person or a çüdra and will never
attain the supreme goal of life.
“Those who describe the occupation of a servant to be like that of a dog are
unable to give a proper comparison. How can a freely wandering dog be
compared to a sold out servant?
“If one eats food cooked by fallen, sinful brähmaëas who have sold themselves
to others, then one must atone by observing candräyaëa.
“A brähmaëa should never eat food cooked by a çüdra. If other than in an
emergency one either willingly or mistakenly does eat food cooked by a çüdra,
then as a result of eating such food he is born as a çüdra.
“Those brähmaëas who protect cows, engage in trade, become artists, take the
occupation of servants, and loan money on interest are no better than çüdras.
“If a brähmaëa does not accumulate grass, wood, fruits, and flowers for
religious purposes, he becomes eligible for falling down as result of such
actions.”
By seminal consideration, the descendants of a brähmaëa are also brähmaëas—
this belief has been generally accepted for a long time. There is no shortage of
evidence from the småtis, Puräëas, and histories in support of this belief. Yet by
the evidence that we have presented regarding the degradation of brähmaëas,
the disqualification of brähmaëas who commit sinful activities, and the
uncertainty of who is a real brähmaëa, every listener will be able to understand
how qualified the present day descendants of brähmaëas are.
Why should those who are brähmaëas by birth but have taken to other
occupational duties and not shown any interest in acquiring the characteristics
of properly initiated brähmaëas be respected? The word bandhu generally means
relatives like one's son, but the word brahma-bandhu cannot be simply used for
those who are related to brähmaëas by birth. Since the word brahma-bandhu has
been used in a derogatory way, such descendants of brähmaëas have not
accepted this designation very proudly. Women, çüdras, and brahma-bandhus all
belong to a particular category that is inferior to the class of topmost
brähmaëas. These people have no qualification to study the Vedas. Brahma-
bandhus are those who are devoid of brahminical culture, engaged in
abominable activities, and brähmaëas simply by birth. It is stated in the
Chändogya Upaniñad:

20
asmat kuléno 'nanücya brahma-bandhur iva bhavati

“A brahma-bandhu, or a mere relative of a brähmaëa, is one who who belongs to
our brähmaëa community but has not studied the Vedas.”
Çrépäda Saìkaräcärya has commented on this verse as follows: he saumyä
ananücya anadhétya brahma-bandhur iva bhavatéti brähmaëän bandhün
vyapadiçati, na svayaà brähmaëa-våtaù.—“O beautiful woman, one who has not
studied the Vedas is like a mere relative of brähmaëas. He calls the brähmaëas
his relatives, but he does not have the behavior of a brähmaëa.”
It is stated in the Çrémad Bhägavatam (1.4.25):
stré-çüdra-dvijabandhünäà trayé na çruti-gocarä
“The Åg, Säma, and Yajur Vedas should not be recited before women, çüdras,
and dvija-bandhus.”
One should neither kill nor award physical punishment to brahma-bandhus.
This is confirmed in the following words of the Çrémad Bhägavatam (1.7.57):
eña hi brahma-bandhünäà vadho nänyo 'sti daihikaù
Persons who are engaged in fruitive activities are less-intelligent than those
who have the nature of either a jïäné or a bhakta. The goal of fruitive workers is
to attain worldly or heavenly happiness. The majority of people in this world
are inclined towards fruitive activities. Only the devotees and jïänés have
become liberated from this fruitive mentality. Ordinary people are unable to
realize knowledge higher than their mundane experience.
The descriptions of the heavenly planets given in the karma-çästras are for
persons who are attached to the material world. Such persons are also familiar
with the presence of misery. The prototype misery described in the karma-
çästras is that found on the hellish planets. It is a fact that on the strength of
their pious and sinful activities less-intelligent, ordinary people who are
attached to karma-käëòa achieve either heaven or hell in the next life and
distinction or atonement in this life.
In order to attract the minds of such persons and entice them to behave in
appropriate ways, various flowery exaggerations are found in the instructions of
their scriptures. Then again, the condemnations are also exaggerated so that
these people will not engage in sinful activities. The fear of misery, dishonor,
and condemnation stops many of these people from becoming degraded. In this
way, such persons are regulated by required atonements and by hell and other
punishments.
The glories, prestige, and prowess of the brähmaëas are profusely sung in the
scriptures. Similarly, the excellence of brähmaëas when they are qualified and
their degraded condition when they are disqualified are also found described in
the same scriptures. Such principles need to be prescribed for those who are

21
directed by the ideas of relative good and bad. In order to minimize the
disappointment of the cripple-minded, incapable, weak, foolish, fearful
brahma-bandhus, we can respectfully quote a few statements from the
scriptures. The Mahäbhärata, Vana-parva, states:
nädhyäpanät yäjanäd vä anyasmäd vä pratigrahät
doño bhavati vipräëäà jvalitägni-samä dvijäù
durvedä vä suvedä vä präkåtäù saàskåtäs tathä

brähmaëä nävamantavyä bhasmäcchannä ivägnayaù
yathä çmaçäne déptaujäù pävako naiva duñyati

evaà vidvän avidvän vä brähmaëo naiva duñyati
“Brähmaëas are like burning fire; therefore even if they do not study the Vedas,
even if they act as priests for those who should not perform Vedic sacrifices, or
even if they accept charity from low-class people, they are not at fault.
“Whether brähmaëas possess knowledge of the Vedas or are devoid of
knowledge of the Vedas, whether they are worldly or have undergone the
reformatory processes, they do not deserve to be disrespected, for they are like
fire covered by ashes.
“As the bright fire of the funeral pyre is not considered impure, a brähmaëa,
whether foolish or learned, is not faulty.”
Paräçara says:
yuge yuge ca ye dharmäs tatra tatra ca ye dvijäù
teñäà nindä na kartavyä yuga-rüpä hi te dvijäù
“The predominent religious principles of a particular age are followed by
brähmaëas (who are twice-born according to those principles) according to the
time, therefore such brähmaëas should not be condemned.”
The purpose of these statements found in the scriptures is to somehow
minimize the unfortunate condition of the incapable living entities. But those
who fall down from the position of real brähmaëas with the help of these
statements destroy their religious principles. Båhaspati says:
kevalaà çästram äçritya na kartavyo vinirëayaù
yukti-héna-vicäre tu dharma-häniù prajäyate
“One should not conclude that the statements meant to minimize the
disappointment of unqualified persons who are unable to follow the real
instructions of the Dharma-çästras comprise the actual purport of the
scriptures.”
The statements of Paräçara, the narrations of the Mahäbhärata, and other such
authoritative sources are just like lamps of hope for those whose desires are

22
thwarted in the kingdom of hopelessness. If one carefully considers, then he

will understand that the aim of the scriptures is to minimize the hopelessness of
the living entities, encourage them to behave better in the future, uplift the
non-brähmaëas to the level of brähmaëas, and prevent the further degradation
of non-brähmaëas.
The compilers of the scriptures did not ever intend to block the living entities'
path of progress and perfection. That is why the most intelligent Båhaspati
Mahäçaya has said that one should not ascertain the conclusion by simply
reading the scriptures, because if one considers without proper reasoning he
becomes irreligious. A compiler of Dharma-çästras, Viñëu (71.1), states as
follows: atha kaïca nävamanyeta—“Do not disrespect anyone.”
A person should not in any way disregard or condemn even the lowest class of
men in this world, and what to speak of the brähmaëas, who are the highest
class. A person who condemns or insults another certainly commits a sin. Even
to hide the real truth for the benefit of the world is also a sign of cheating. The
Mahäbhärata, Vana-parva, has established that simplicity is the only
identification of a brähmaëa. Therefore we find that by the influence of this
extraordinary quality the ideals of simplicity are found in scriptures that are
written by brähmaëas. Neutrality is the ornament of the simple-minded
brähmaëas. A brähmaëa proves his simplicity by opening his heart and speaking
the truth, even if it hampers his own self-interest. Wherever there is a lack of
simplicity one should know that there is no question of brahminical culture.
The statements of the Vedas, the practical ritual textbooks, the Dharma-çästras,
the Puräëas, the Itihäsas, the Paöalas, and other literatures compiled in a spirit
of simplicity by the sages are meant only for the benefit of the people of the
world, not for condemning or insulting incapable persons. When neutral,
thoughtful persons who follow the authority of these scriptures disclose the real
purport of the Dharma-çästras to ignorant, selfish people, then those who try to
hamper the prestige of such truthful persons and safeguard their own interests
like low-class people by publicly criticizing the çästras and the speaker of the
çästras are cowards and violators of religious principles.
If someone blasphemes the Vedas, the ritual textbooks that follow the Vedic
version, the Dharma-çästras, the Puräëas, the Tantras, as well as neutral
speakers of the truth and think that this will enhance the prestige of degraded
persons like themselves, then honest fruitive workers will never approve. Let
the brähmaëas become purely brahminical, and let the prestige of the
brähmaëas who have actually become brahminical remain intact forever—this
is the intention of the çästras and the speakers of the çästras; they never want to
condemn the brähmaëas. We are also of this opinion. One should not engage in
the sin of criticizing brähmaëas like low-class, selfish proponents of
argumentative views who hanker after high prestige; rather one should study

23
the following verses of Manu. There is no use of gaining prestige from such
people. The Mänava-dharma-çästra (2.162-163) says:
sammänäd brähmaëo nityam uddhijet viñäd iva
amåtasyeva cäkäìkñed avamänasya sarvadä
sukhaà hy avamataù çete sukhaà ca pratibudhyate

sukhaà carati loke 'sminn avamantä vinaçyati
“Throughout his life a brähmaëa should consider material prestige to be like
poison and dishonor to be like nectar.
“After all, if one learns to tolerate dishonor, then his agitation will subside and
he will happily sleep, happily wake, and happily move about. The person who
insults him will as a result of his sin become embarrassed, and his happiness in
this and the next life will be vanquished.”
Religious principles stood on four legs in Satya-yuga, on three legs in Tretä-
yuga, on two legs in Dväpara-yuga, and on only one leg in Kali-yuga. The
brähmaëas, who are the priests of these religious principles, also become
proportionately degraded. If one ascribes the prestige of a Satya-yuga brähmaëa
to a Kali-yuga brähmaëa, the result is simply a distortion of the truth. If one
offers a brähmaëa more respect than he deserves, then the glories of he who
offers the respect will increase and the respected brähmaëa's affection for him
will increase. But if a respected brähmaëa forgets his actual position out of
pride, then when he remembers the following statement from the Viñëu-yämala
he will be agitated and lose sleep at night, as previously confirmed by Manu.
When those brähmaëas who know the condemnations of the Viñëu-yämala hear
such things, they should keep their mouths shut. The Yämala says:
açuddhäù çüdra-kalpä hi brähmaëäù kali-sambhaväù
“The brähmaëas born in Kali-yuga are impure and no better than çüdras.” In
Kali-yuga, or the age of quarrel, seminal lines are not pure, so those born as
brähmaëas are equal to çüdras and qualified only in name. Such brähmaëas
cannot be purified by Vedic rituals. Rather they can be purified by following the
Tantras.
Has the king of småtis, Hari-bhakti-viläsa, been neglected by such persons
because the above verse from the Viñëu-yämala is quoted in the beginning of its
fifth Viläsa? This is the age of Kali, so anything is possible! In the Çrémad
Bhägavatam (11.7.5) it is stated:
jano 'bhadra-rucir bhadra bhaviñyati kalau yuge
“O gentle one, the people in Kali-yuga will be addicted to all types of sinful
activities.”
We have thus discussed seminal considerations regarding persons and time.

24
Now we are quoting Manu regarding the question of place. The Manu-saàhitä
(2.17-24) states:
sarasvaté-dåñadvatyor deva-nadyor yad antaram
tat deva-nirmitaà deçaà brahmävartaà pracakñate
tasmin deçe ya äcäraù päramparya-kramägataù

varëänäà säntarälänäà sa sad-äcära ucyate
kurukñetraà ca matsyäç ca païcäläù çürasenakäù

eña brahmarñi-deço vai brahmävartäd anantaraù
etad-deça-prasütasya sakäçäd agra-janmanaù

svaà svaà caritraà çikñeran påthivyäà sarva-mänaväù
pratyag eva prayägäc ca madhya-deñaù prakértitaù
ä-samudrät tu vai pürvät ä-samudrät tu paçcimät

tayor eväntaraà giryor äryävartaà vidur budhäù
kåñëa-säras tu carati mågo yatra svabhävataù

sa jïeyo yajïiyo deço mleccha-deças tataù paraù
etän dvijätyayä deçän saàçrayeran prayatnataù

çüdras tu yasmin kasmin vä nivased våtti-karçitaù
“The tract of land founded by the demigods between the celestial Sarasvaté and
Dåñadvaté Rivers is called Brahmavarta.
“The traditional behavior of the people in the various castes and mixed classes
of that land is called sad-äcära, or proper behavior.
“Kurukñetra, Matsya, Païcäla, and Çürasena, or Mathurä—these four sacred
provinces situated in the south of Brahmävarta are called Brahmarñi-deça.
“The people of this world should mold their character after the brähmaëas who
originally inhabited all these provinces.
“The province west of Prayäga is named Madhya-deça.
“The area between the Himälaya and Vindhya Mountains and stretching from
the eastern ocean to the western ocean is called Äryävarta by those who are
learned.
“The place where spotted deer naturally wander is suitable for sacrifices. Other
places are known as Mleccha-deças, the lands of barbarians.
“Those who are twice-born should endeavor to take shelter of these pure tracts
of land. There is no restriction, however, on where a çüdra may earn his
livelihood.
Therefore brähmaëas of places other than where sacrifices are performed are

25
understood to be residents of Mleccha-deças and behaving improperly. In the

Çrémad Bhägavatam (11.21.8) a mood opposite to that described above is seen
in the following words:
akåñëa-säro deçänäm abrahmaëyo 'sucir bhavet
kåñëa-säro 'py asauvéra- kékaöä saàskåteriëam
“Among places, those bereft of the spotted antelope, those devoid of devotion
to the brähmaëas, those possessing spotted antelopes but bereft of respectable
men, provinces like Kékaöa and places where cleanliness and purificatory rites
are neglected, where meat-eaters are prominent or where the earth is barren,
are all considered to be contaminated lands.”
Anyway, leaving aside the evidence we have quoted so far from the scriptures
regarding seminal brähmaëas, we will now discuss the processes mentioned in
the çästras by which a person attains the position of an actual brähmaëa, and
who is a fit candidate for becoming a brähmaëa.
In the Muktikopaniñad there is a list of one hundred eight Upaniñads, among
which, the thirty-eighth is named Vajra-sücikopaniñad. It is said that Çré
Çaìkaräcärya became famous by composing an elaborate commentary on this
Upaniñad. In the Vajra-sücikopaniñad it is stated:
yaj jïänäd yänti munayo brähmaëyaà paramädbhütam
tat trai-pada-brahma-tattvam aham asméti cintaye
oà äpyäyantv iti çäntiù
cit-sad-änanda-rüpäya sarva-dhé-våtti-säkñiëe
namo vedänta-vedyäya brahmaëe 'nanta-rüpiëe
oà vajra-sücéà pravakñyämi çästram ajïäna-bhedanam

düñaëaà jïäna-hénänäà bhüñaëaà jïäna-cakñuñäm
brahma-kñatriya-vaiçya-çüdrä iti catväro varëäs teñäà varëänäà brähmaëa eva
pradhäna iti veda-vacanänurüpaà småtibhir apy uktam. tatra codyam asti ko vä
brähmaëo näma. kià jévaù kià dehaù kià jätiù kià jïänaà kià karma kià
dhärmika iti. tatra prathamo jévo brähmaëa iti cet tan na. atétänägatäneka-
dehänäà jévasyaika-rüpatväd ekasyäpi karma-vaçäd aneka-deha-sambhavät sarva-
çaréräëäà jéva-svaikarüpatväc ca. tasmän na jévo brähmaëa iti. tarhi deho
brähmaëa iti cet tan na ä-caëòälädi-paryantänäà manuñyäëäà päïca-
bhautikatvena dehasyaika-rüpatväj jarä-maraëa-dharmädharmädi-sämya-
darçanäd brähmaëaù çveta-varëaù kñatriyo rakta-varëo vaiçyaù péta-varëaù
çüdraù kåñëa-varëa iti niyamäbhävät. piträdi-çaréra-dahane puträdénäà brahma-
hatyädi-doña-sambhaväc ca tasmän na deho brähmaëa iti. tarhi jätir brähmaëa iti
cet tan na. tatra jäty-antara-jantuñu aneka-jäti-sambhavä maharñayo bahavaù

26
santi. åñyaçåìgo mågaù. kauçikaù kuçät. jämbuko jambukät. välméko valmékät.

vyäsaù kaivarta-kanyäyäm. çaça-påñöhät gautamaù. vaçiñöhaù ürvaçyäm. agastyaù
kalase jäta iti çrutatvät. eteñäà jätyä vinäpy agre jïäna-pratipäditä åñayo bahavaù
santi. tasmän na jätiù brähmaëa iti. tarhi jïäno brähmaëa iti cet tan na.
kñatriyädayo 'pi paramärtha-darçino 'bhikñä bahavaù santi. tasmän na jïänaà
brähmaëa iti. tarhi karma brähmaëa iti cet tan na. sarveñäà präëinäà prärabdha-
saïcitägämi-karma-sädharmya-darçanät karmäbhipreritäù santaù janäù kriyäù
kurvantéti. tasmän na karma brähmaëa iti. tarhi dhärmiko brähmaëa iti cet tan na.
kñatriyädayo hiraëya-dätäro bahavaù santi. tasmän na dhärmiko brähmaëa iti.
tarhi ko vä brähmaëo näma. yaù kaçcid ätmänaà advitéyaà jäti-guëa-kriyä-hénaà
ñaò-ürmi-ñaò-bhävety-ädi-sarva-doña-rahitaà satya-jïänänandänanta-svarüpaà
svayaà nirvikalpaà açeña-kalpädhäraà açeña-bhütäntar-yämitvena vartamänaà
antar bahiç cäkäça-vad anusyütam akhaëòänanda-svabhävaà apremeyaà
anubhavaika-vedyaà aparokñatayä bhäsamänaà kara-talämalaka-vat säkñäd
aparokñé-kåtya kåtärthatayä käma-rägädi-doña-rahitaù çama-damädi-sampanno
bhäva-mätsarya-tåñëäçä-mohädi-rahito dambhähaìkärädibhir asaàspåñöa-cetä
vartate. evam ukta-lakñaëo yaù sa eva brähmaëa iti çruti-småti-puräëetihäsänäm
abhipräyaù. anyathä hi brähmaëatva-siddhir nästy eva. sac-cid-änandam ätmänam
advitéyaà brahma bhävayed ätmänaà sac-cid-änandaà brahma bhävayed ity
upaniñat.
oà äpyäyantv iti çäntiù.
“I meditate on that sac-cid-änanda supreme knowledge, endowed with three
features, by which sages attain the wonderful platform of brahminical culture.
“I invoke peace by reciting the mantra beginning, “May You be pleased.”
“I offer my respectful obeisances to the Supreme Brahman, who possesses
unlimited forms, who is known by the Vedänta, whose form is sac-cid-änanda,
and who is the witness of all activities of living intelligence.
“I am now speaking the Vajra-sücé-çästra. This knowledge dissipates ignorance,
reproaches the ignorant persons, and is the ornament of intelligent persons
with vision.
“There are four varëas—brähmaëa, kñatriya, vaiçya, and çüdra. According to the
statements of the Vedas, the brähmaëas are the highest class. This is confirmed
by the småtis as well. Therefore the question now comes: Who is a brähmaëa?
The living entity, the body, the caste, the knowledge, the activities, or the
religionist—of these, which is the brähmaëa? If it is proposed that the living
entity is the brähmaëa, that is not correct. The living entity remains the same in
the past, present, or future. Though he receives various types of bodies
according to his karma, he remains unchanged. Therefore the living entity is
not the brähmaëa. Then is the body the brähmaëa? No, it is not. The bodies of
human beings down to the caëòäla are all made of the same five gross elements.

27
Therefore birth and death and religion and irreligion equally effect all bodies,
and since there is no law that the brähmaëas are white, the kñatriyas are red, the
vaiçyas are yellow, and the çüdras are black, the body is therefore not the
brähmaëa. Moreover, when the son of a brähmaëa burns the body of his dead
father, he does not commit the sin of killing a brähmaëa. Therefore the body is
not the brähmaëa. So, then, is caste the brähmaëa? No, this is also not the case.
Many great sages have been born of other living entities. Åñyaçåìga was born
from a deer, Kauçika was born from kuça grass, Jämbuka Åñi was born from a
jackal, Välméki was born from an ant hill, Vyäsadeva was born from a
fisherman's daughter, Gautama was born from the back of a rabbit, Vaçiñöha
was born from Ürvaçé, and Agastya was born from a pitcher. Apart from these
personalities, there are many other wise persons born from other castes who
became sages. Therefore caste is not the brähmaëa. So, then, is knowledge the
brähmaëa? No, it is not that either. Because many persons, such as some
kñatriyas, were very learned and knew the Absolute Truth. Therefore
knowledge is also not the brähmaëa. Then are activities the brähmaëa? No, they
are not. Because every living entity shares the common nature of having to
suffer the matured reactions of his karma that come to him in the future. By
karma, human beings are engaged in further karma. Therefore activities are not
the brähmaëa. Then is the religionist the brähmaëa? No, he is not. Because
many kñatriyas give gold in charity. Therefore the religionist is not the
brähmaëa. Then who is the brähmaëa? Anyone who knows the Self as one;
devoid of mundane caste, qualities, and activities; devoid of contamination by
1
the six enemiesi Käma, krodha, lobha, moha, mada, and mätsarya—lust, anger,
2
greed, illusion, pride, and envy.1 and six wavesii Çoka, moha, kñut, pipäsa, jarä,
and måtyu—distress, illusion, hunger, thirst, old age, and death.2; the
personification of transcendental knowledge and bliss; beyond duality, yet the
basis of all material dualities; the Supersoul of all living entities; all-pervading
inside and outside like the vast sky; endowed with uninterrupted bliss;
immeasurable; known only through spiritual realization; and directly self-
manifesting—one who directly realizes the Self (as one sees an ämlaké fruit in
the palm of his hand), who lives always satisfied, devoid of faults like lust and
anger, who posesses qualities like peacefulness and self-control, who is devoid
of envy, the thirst for material enjoyment, illusion, and other faults, and who is
untouched by pride, false ego, and so on—such a person is a brähmaëa. This is
also the opinion of the çrutis, småtis, Itihäsas, Puräëas, and other scriptures.
Otherwise one cannot be a real brähmaëa. The Upaniñads instruct us that the
Supreme Soul is sac-cid-änanda and the Absolute Truth, one without a second.”
It is stated in the Chändogya Upaniñad of the Säma Veda (4th prapaöhaka, 4th
khaëòa) as follows:

28
1. satyakämo ha jäbälo jabäläà mätaram ämantrayäà cakre brahmacaryaà

bhavati vivatsyämi. kià gotro 'ham asméti. 2. sä hainam uväca. näham etad veda.
täta yad gotras tvam asi. bahv-ahaà caranté paricäriëé yauvane tväm alabhe. sä
ahaà etan na veda. yad gotras tvam asi. jabälä tu nämäham asmi. satyakämo
näma tvam asi. sa satyakämo eva jäbälo bruvéthä iti. 3. sa ha häridrumataà
gautamaà etya uväca. brahmacaryaà bhagavati vatsyamämy upeyäà
bhagavantam iti. 4. taà hoväca kià gotro nu saumyäséti. sa hoväca. näham etad
veda bho yad gotro 'haà asmi. apåcchaà mätaram. sämä pratyabravéd bahv-ahaà
caranté paricäriëé yauvane tväà alabhe. sähaà etan na veda yad gotras tvam asi.
jabälä tu nämä aham asmi. satyakämo näma tvam aséti. so 'haà satyakämaù
jäbälo 'smi bho iti. 5. taà hoväca na etad abrähmaëo vivaktum arhati. samidhaà
saumya ähara upayitvä neñye. na satyäd agä iti.
“Once Satyakäma, the son of Jabälä, asked his mother, Ì want to live as a
brahmacäré. Which dynasty do I belong to?' In answer, Jabälä told Satyakäma,
`My son, I do not know which dynasty you belong to; in my youth I served as a
maidservant in various places and at that time begot you as my son. Therefore I
don't know which gotra you belong to. My name is Jabälä and your name is
Satyakäma. Therefore you should say that you are Satyakäma Jäbäla.' Thereafter
Satyakäma Jäbäla approached Häridrumata Gautama and said, Ì wish to live
with you as a brahmacäré.' Gautama inquired, Ò gentle one, which dynasty do
you belong to?' Satyakäma replied, Ì do not know which dynasty I belong to. I
asked my mother and she said, “I begot you as my son when I was wandering in
my youth as a maidservant. Therefore I do not know which dynasty you belong
to. My name is Jabälä, and your name is Satyakäma.” So I am Satyakäma Jäbäla.'
Gautama then said to him, `My dear son, no one other than a brähmaëa can
speak such truth that you have spoken. Therefore you are a brähmaëa, and I
accept you. O gentle one, go bring wood for sacrifice.' Jäbäla replied, Ì am
going right now to bring wood.' Gautama said, `Never divert from the truth.'”
In the Mahäbhärata (Çänti-parva, Mokña-dharma, Chapter 188) our first
evidence is given as follows:
bharadväja uväca
jaìgamänäm asaìkhyeyäù sthävaräëäà ca jätayaù
teñäà vividha-varëänäà kuto varëa-viniçcayaù
bhågur uväca
na viçeño 'sti varëänäà sarva-brähmam idaà jagat
brahmaëä pürva-såñöaà hi karmabhir varëatäà gatam
hiàsänåta-priyä lubdhäù sarva-karmopajévinaù

kåñëäù çauca-paribhrañöäs te dvijäù çüdratäà gatäù
“Bharadväja said: There are innumerable categories of animate and inanimate

29
living entities. How can one determine their various varëas?”

“Bhågu replied: There are no real differences among varëas. When Brahmä first
created the universe, it was inhabited only by brähmaëas. Later on, as a result of
their activities, people attained the designations of different varëas.
“When the brähmaëas commit violence, speak lies, become greedy, earn their
livelihood by any and all activities, lose their purity by sinful activities, then
they become degraded into çüdras.”
In the Çänti-parva, Chapter 189, our second evidence is given as follows:
bharadväja uväca
brähmaëaù kena bhavati kñatriyo vä dvijottama
vaiçyaù çüdraç ca viprarñe tad brühi vadatäà vara
bhågur uväca
jäta-karmädibhir yas tu saàskäraiù saàskåtaù çuci
vedädhyayana-sampannaù ñaösu karmasv avasthitaù
çaucäcära-sthitaù samyag vighasäçé guru-priyaù

nitya-vraté satya-paraù sa vai brähmaëa ucyate
satya-dänam athädroha änåçaàsyaà trapä ghåëä

tapaç ca dåçyate yatra sa brähmaëa iti småtaù
sarva-bhakña-ratir nityaà sarva-dharma-karo 'çuciù

tyakta-vedas tv anäcäraù sa vai çüdra iti småtaù
çüdre caitad bhavel lakñyaà dvije tac ca na vidyate

na vai çüdro bhavec chüdro brähmaëo brähmaëo na ca
“Bharadväja said: O best of the brähmaëas, O sage among the twice-born, O
best of eloquent speakers, please explain how one becomes a brähmaëa,
kñatriya, vaiçya, or çüdra.”
“Bhågu replied: A person who has been purified by the reformatory processes
like jäta-karma, or name-giving ceremony, who is clean, devoted to studying
the Vedas, expert in the six occupations like worship and teaching worship,
situated in pure conduct, eating the remnants of his spiritual master, dear to the
spiritual master, regularly engaged in performing vows, and fixed in
truthfulness is considered a brähmaëa. A human being who is truthful,
charitable, shy, not hateful, austere, not vengeful, and not cruel is a brähmaëa.
One who is attached to eating all kinds of foods and performing all kinds of
activities, who is impure, deviant from the principles of Vedic culture, and ill-
behaved is known as a çüdra. If the symptoms of a brähmaëa are found in a
çüdra and if the symptoms of a çüdra are found in a brähmaëa, then the çüdra
should not be called a çüdra and the brähmaëa should not be called a

30
brähmaëa.”
Our third evidence is given in the Vana-parva, Chapter 211, as follows:
çüdra-yonau hi jätasya sad-guëänupatiñöhataù
vaiçyatvaà labhate brahman kñatriyatvaà tathaiva ca
ärjave vartamänasya brähmaëyam abhijäyate

“O brähmaëa, if a person is born in the family of a çüdra and posesses good
qualities, he becomes a vaiçya or a kñatriya. And if he possesses the quality of
simplicity, he is a brähmaëa.”
Our fourth evidence is stated in the Vana-parva, Chapter 215:
brähmaëo vyädhäya
sämprataà ca mato me 'si brähmaëo nätra saàçayaù
brähmaëaù patanéyeñu vartamäno vikarmasu
dämbhiko duñkåtaù präjïaù çüdreëa sadåço bhavet

yas tu çüdro dame satye darme ca satatotthitaù
taà brähmaëam ahaà manye våttena hi bhaved dvijaù
“The brähmaëa told the pious hunter: In my opinion you are still a brähmaëa.
There is no doubt about it. After all, a brähmaëa who is proud and engaged in
various sinful activities that result in his falling down into the degradation of
being contaminated by impure karma is equal to a çüdra. And I consider a çüdra
who is self-controlled, truthful, and always enthusiastic about executing his
religious duties to be a brähmaëa. Indeed, the only criteria for being a
brähmaëa is to possess pure characteristics.”
Our fifth evidence is given in the Çänti-parva, Chapter 318, as follows:
sarve varëä brähmaëä brahmajäç ca
brahmäsyato brähmaëäù samprasütäù
bähubhyäà vai kñatriyäù samprasütäù
näbhyäà vaiçyäù pädataç cäpi çüdräù
sarve varëä nänyathä veditavyäù
tat-stho brahmä tasthiväàç cäparo yas

tasmai nityaà mokñam ähur narendra
“Persons of all varëas are brähmaëas, because they are all born from Lord
Brahmä. The brähmaëas were born from the mouth of Brahmä, the kñatriyas
were born from his arms, the vaiçyas were born from his navel, and the çüdras
were born from his legs. Do not consider the varëas in another way. One who is
fixed in knowledge is a brähmaëa. Therefore, O king, this mokña-çästra was
spoken for the benefit of those brähmaëas and kñatriyas who have attained
knowledge. This is the opinion of ancient scholars.”

31
In his commentary on these verses Çré Nélakaëöha has stated: tat-stho jïäna-
niñöho yaù sa eva brahmä brähmaëaù. aparo kñatriyädir api tasthau tasthivän.
—“Persons who are born from Brahmä and fixed in knowledge are called
brähmaëas. The other castes like kñatriyas were also born from Brahmä.”
Our sixth evidence is stated in the Vana-parva, Chapter 180, as follows:
sarpa uväca
brähmaëaù ko bhaved räjan vedyaà kià ca yudhiñöhira
bravéhy ati-matià tväà hi väkyair anumimémahe
yudhiñöhira uväca
satyaà dänaà kñamä-çélam änåçaàsyaà tapo ghåëä
dåçyante yatra nägendra sa brähmaëa iti småtaù
sarpa uväca
çüdreñv api ca satyaà ca dänam akrodha eva ca
änåçaàsyam ahiàsä ca ghåëä caiva yudhiñöhira
yudhiñöhira uväca
çüdre tu yad bhavel lakñma dvije tac ca na vidyate
na vai çüdro bhavec chüdro brähmaëo na ca brähmaëaù
yatraital lakñyate sarpa våttaà sa brähmaëaù småtaù

yatraitan na bhavet sarpa taà çüdram iti nirdiçet
“The snake asked: O Mahäräja Yudhiñöhira, who is a brähmaëa, and what is the
object of knowledge? You are very intelligent, therefore I will be enlightened by
your statement.
“Mahäräja Yudhiñöhira replied: A person who possesses truthfulness, charity,
forgiveness, sobriety, gentleness, austerity, and lack of hatred is called a
brähmaëa.
“The snake said: Çüdras also possess truthfulness, charity, freedom from anger,
nonviolence, noneviousness, and lack of hatred.
“Mahäräja Yudhiñöhira replied to this: If such symptoms are found in a çüdra he
should never be called a çüdra, just as a brähmaëa is not a brähmaëa if he does
not possess these qualities.
“O snake, only a person who is endowed with the characteristics of a brähmaëa
can be called a brähmaëa, otherwise he is a çüdra.”
By these six separate evidences quoted from the Mahäbhärata, it is clearly
understood that one should be accepted without hesitation as a sävitrya or
daikñya (Vedic or spiritually initiated) brähmaëa if he possesses simplicity and
the nature of a brähmaëa, regardless of his birth. Those who are brähmaëas by
birth are very orthodox in regards to their eating and sexual relations. But these

32
principles are not obstacles for the sävitrya brähmaëas. We do not find any
obstacles in the smooth performance of such persons' spiritual brahminical
duties. All çästric evidence that is unfavorable to the ascertainment of who is a
brähmaëa on the basis of seminal descent are reasonable and unrefutable by
argument. The Dharma-çästras that support the seminal brähmaëas do not
contradict Vyäsadeva. The evidence in Çré Mahäbhärata, however, is more
important and more respected than that of the Dharma-çästras. The evidence of
the Dharma-çästras is only theoretical, while the evidence in the Mahäbhärata is
practicle. Those who oppose this principle will simply confirm themselves as
evil doers of this world.
Just as the Vedas and the Mahäbhärata have confirmed that a person who is not
a seminal brähmaëa yet possesses the qualities of a brähmaëa is accepted as a
qualified brähmaëa, the Çrémad Bhägavatam, which is the crest jewel of all
scriptures, the ripened fruit of the Vedic tree, and the literature for perfect
swanlike men, bravely and neutrally supports this doctrine.
In the Çrémad Bhägavatam (7.11.21-24, 35) it is described:
çamo damas tapaù çaucaà santoñaù kñäntir ärjavam
jïänaà dayäcyutätmatvaà satyaà ca brahma-lakñaëam
“The symptoms of a brähmaëa are control of the mind, control of the senses,
austerity and penance, cleanliness, satisfaction, forgiveness, simplicity,
knowledge, mercy, truthfulness, and complete surrender to the Supreme
Personality of Godhead.
çauryaà véryaà dhåtis tejas tyägaç cätma-jayaù kñamä
brahmaëyatä prasädaç ca satyaà ca kñatra-lakñaëam
“To be influential in battle, unconquerable, patient, challenging and charitable,
to control the bodily necessities, to be forgiving, to be attached to the
brahminical nature and to be always jolly and truthful—these are the symptoms
of the kñatriya.
deva-gurv-acyute bhaktis tri-varga-paripoñaëam
ästikyam udyamo nityaà naipuëyaà vaiçya-lakñaëam
“Being always devoted to the demigods, the spiritual master and the Supreme
Lord, Viñëu; endeavoring for advancement in religious principles, economic
development and sense gratification [dharma, artha and käma]; believing in the
words of the spiritual master and scripture; and always endeavoring with
expertise in earning money—these are the symptoms of the vaiçya.
çüdrasya sannatiù çaucaà sevä sväminy amäyayä
amantra-yajïo hy asteyaà satyaà go-vipra-rakñaëam
“Offering obeisances to the higher sections of society [the brähmaëas, kñatriyas

33
and vaiçyas], being always very clean, being free from duplicity, serving one's
master, performing sacrifices without uttering mantras, not stealing, always
speaking the truth and giving all protection to the cows and brähmaëas—these
are the symptoms of the çüdra.”
yasya yal lakñaëaà proktaà puàso varëäbhivyaïjakam
yad anyaträpi dåçyeta tat tenaiva vinirdiçet
“If one shows the symptoms of being a brähmaëa, kñatriya, vaiçya or çüdra, as
described above, even if he has appeared in a different class, he should be
accepted according to those symptoms of classification.”
Although we have collected six different evidences from the Mahäbhärata
regarding the eligibility for a person born from any of the varëas to become a
qualified brähmaëa and we have also seen verses from the Çrémad Bhägavatam
that corroborate this evidence, we will nevertheless quote the conversation
between Umä and Maheçvara from the Mahäbhärata (Anuçäsana-parva 163.5, 8,
26, 46, 48, 51, and 59) in order to further strengthen this evidence.
Special Evidence
çré-umä uväca
etan me saàçayaà deva vada bhüta-pate 'nagha
trayo varëäù prakåtyeha kathaà brähmaëyam äpnuyuù
maheçvara uväca
sthito brähmaëa-dharmeëa brähmaëyam upajévati
kñatriyo vätha vaiçyo va brahma-bhüyaù sa gacchati
ebhis tu karmabhir devi çubhair äcaritais tathä

çüdro brähmaëatäà yäti vaiçyaù kñatriyatäà vrajet
etaiù karma-phalaiå devi nyüna-jäti-kulodbhavaù

çüdro 'py ägama-sampanno dvijo bhavati saàskåtaù
karmabhiù çucibhir devi çuddhätmä vijitendriyaù

çüdro 'pi dvija-vat sevya iti brahmäbravét svayam
svabhävaù karma ca çubhaà yatra çüdro 'pi tiñöhati

viçiñöaù sa dvijäter vai vijïeya iti me matiù
na yonir näpi saàskäro na çrutaà na ca santatiù

käraëäni dvijatvasya våttam eva tu käraëam
sarvo 'yaà brähmaëo loke våttena tu vidhéyate

våtte sthitas tu çüdro 'pi brähmaëatvaà niyacchati

34
etat te guhyam äkhyätaà yathä çüdro bhaved dvijaù

brähmaëo vä cyuto dharmäd yathä çüdratvam äpnuyät
“Umä said: O Lord, O sinless master of the living entities, I have some doubt
about how members of the three castes—kñatriya, vaiçya, and çüdra—will attain
through their own nature the platform of brähmaëas.
“Maheçvara replied: If kñatriyas or vaiçyas become situated in the behavior of
brähmaëas and spend their lives in the occupations of brähmaëas, then such
persons can attain the position of brähmaëas.
“O goddess, by the same procedure a çüdra can become a brähmaëa and a
vaiçya can become a kñatriya.
“By the results of these activities and by becoming an adherent of the ägama
scriptures, or in other words, by taking initiation through the païcarätrika
system, then a low-born çüdra also becomes a brähmaëa.
“O goddess, Lord Brahmä has personally declared that by performing pure
activities, a self-controlled çüdra is fit to be served just like a brähmaëa.
“In my opinion, if pious activities and good character are found in a çüdra, it
should be understood that he is better than a brähmaëa.
“Birth, purificatory processes, study of the Vedas, and good birth are not the
criterion for being a brähmaëa. The only criterion is one's behavior.
“A person is born as a brähmaëa in this world simply as a result of his nature. A
çüdra situated in the profession of a brähmaëa also becomes a brähmaëa.
“I have thus explained to you the secret of how a person who is born as a çüdra
becomes a brähmaëa and how by deviating from his occupational duties a
person born in the family of a brähmaëa becomes a çüdra.”
In the Brahma-sütras (1.3.37) it is stated: tad-abhäva-nirdhäraëe ca pravåtteù
—“Whether a person belongs to a varëa other than that of his birth may be
ascertained by considering his qualities.”
Pürëaprajïa Änandatértha (Çré Madhväcärya) has written in his commentary on
the story of Jäbäla in the Chändogya Upaniñad as follows:
näham etad veda bho yad gotro 'ham asméti satya-vacanena satyakämasya
çüdratväbhäva-nirdhäraëe häridrumatasya na etad abrähmaëo vivaktum arhatéti
tat-saàskäre pravåtteç ca.
“By Satyakäma's truthful statement, Ì do not know, sir, which dynasty I belong
to,' Häridrumata ascertained that he was not a çüdra and therefore said, À non-
brähmaëa cannot speak like this.' He then proceeded to perform the
purificatory rituals for him.”
Although there was no evidence that Satyakäma Jäbäla was a brähmaëa by birth,
Gautama Åñi accepted him as a brähmaëa upon hearing his truthful words.
In his commentary on the Chändogya Upaniñad, Madhväcärya quotes the
following verse from the Säma-saàhitä:

35
ärjavaà brähmaëe säkñät çüdro 'närjava-lakñaëaù

gautamas tv iti vijïäya satyakämam upänayat
“A brähmaëa possesses the quality of simplicity, and a çüdra possesses the
quality of crookedness. Knowing this fact, Gautama awarded sacred thread
initiation to Satyakäma and made him a first-class brähmaëa.”
Furthermore, Tribandhana was born in the family of the kñatriya king
Mändhätä. Although his son, Triçaìku, was born as a kñatriya, he became a
caëòäla. This is confirmed in the Çrémad Bhägavatam (9.7.5) as follows:
tasya satyavrataù putras triçaìkur iti viçrutaù
präptaç cäëòälatäà çäpäd guroù kauçika-tejasä
“The son of Tribandhana was Satyavrata, who is celebrated by the name
Triçaìku. Because he kidnapped the daughter of a brähmaëa when she was
being married, his father cursed him to become a caëòäla, lower than a çüdra.”
In the narration regarding Pauträyaëa in the Chändogya Upaniñad (4th
prapäöhaka, 2nd khaëòa) it is stated that although he was not born in the family
of a çüdra, he became a çüdra.
In the Brahma-sütras (1.3.34) it is stated:
çug asya tad-anädara-çravaëät tad-ädravaëät sücyate hi.
“When he [Jänaçruti Mahäräja] heard words of condemnation against himself,
he became overwhelmed with sorrow and immediately went to take revenge.”
In the Pürëaprajïa school of philosophy, Çré Madhväcärya has written in his
commentary on this sütra of Vedänta:
näsau pauträyaëaù çüdraù. çucäd dravaëam eva hi çüdratvam. kambara eëam
etat santam ity-anädara-çravaëät. sahasaà jihäna eva kñattäram uväceti sücyate
hi.
“King Pauträyaëa was not actually a çüdra. One is a çüdra if he is overly affected
by lamentation. When Pauträyaëa heard the disrespectful words, `This person
is a spotted deer,' he immediately wanted to retaliate and reply accordingly to
the chariot driver. This implies that he was like a çüdra.”
In his commentary on the Chändogya Upaniñad, Çré Änandatértha Madhväcärya
has written:
çucä dravaëäc chüdraù. räjä paturäyaëaù çokäc chüdreti muninoditaù. präëa-
vidyäm aväpyäsmät paraà dharmam aväptavän iti pädme.
“One who is overwhelmed by lamentation is a çüdra. In the Padma Puräëa it is
described that although Pauträyaëa Mahäräja was a kñatriya, he became
overwhelmed with lamentation and thus was declared a çüdra by Raikva Muni.
Later the king attained the goal of life by learning the confidential meditation
on präëa from Raikva Muni.”
Again [from the Brahma-sütras (1.3.35)] it is stated:

36
kñatriyatvävagateç cottaratra caitrarathena liìgät.

“As previously understood from the concluding words of this incident and by
using the word caitraratha, it is understood that Janaçruti was a kñatriya.”
In his commentary on this sütra, Çré Madhväcärya has written:
ayaà açvataré-ratha iti citraratha-sambandhitvena liìgena pauträyaëasya
kñatriyatvävagateç ca. rathas tv açvataré-yuktaç catra ity abhidhéyata iti brähme.
yatra vedo rathas tatra na vedo yatra no ratha iti ca brahma-vaivarte.
“It is stated in the Brahma Puräëa that because Mahäräja Pautrayana had a
mule-driven chariot it is understood he was a kñatriya. The chariot was called a
citraratha because it was pulled by mules. According to the Brahma-vaivarta
Puräëa wherever the Vedas are present a chariot is also, and wherever the Vedas
are not present, a chariot will not be present.” Because the citraratha was
present, he is considered a kñatriya. From all these Vedic narrations it is
understood that a person's varëa is known by his symptoms.
Påñadhra, the son of Manu, was the only kñatriya to become a çüdra because of
unknowingly killing a cow. As stated in the Çrémad Bhägavatam (9.2.9):
na kñatra-bandhuù çüdras tvaà karmaëä bhavitämunä
evaà çaptas tu guruëä pratyagåhëät kåtäïjaliù
“Ìn your next life you shall not be able to become a kñatriya. Instead, you shall
take birth as a çüdra because of killing the cow.' When the hero Påñadhra was
thus cursed by his spiritual master, he accepted the curse with folded hands.”
Diñöa was a son of Manu. The son of the kñatriya Diñöa was Näbhäga, who
became a vaiçya. As stated in the Çrémad Bhägavatam (9.2.23):
näbhägo diñöa-putro 'nyaù karmaëä vaiçyatäà gataù
“Diñöa had a son by the name Näbhäga. This Näbhäga, who was different from
the Näbhäga described later, became a vaiçya by occupational duty.”
Moreover, his descendants gradually became kñatriyas. As described in the
Hari-vaàça (10.30):
näbhägoriñöa-puträç ca kñatriyä vaiçyatäà gatäù
“Näbhäga and the sons of Ariñöa were kñatriyas but they became vaiçyas.”
One's varëa is currently ascertained only by seminal consideration. But the
ancient and rational system approved of by scriptures is to ascertain one's varëa
by considering one's symptoms. This is not the new imagination of selfish
persons.
In his commentary on the Mahäbhärata (Vana-parva 180.25, 26), Çré
Nélakaëöha clearly says:
çüdra-lakñma kämädikaà na brähmaëe 'sti. näpi brähmaëa-lakñma çamädikaà
çüdre 'sti. çüdro 'pi çamädy-upeto brähmaëa eva. brähmaëo 'pi kämädy-upetaù

37
çüdra eva.
“The symptoms of a çüdra, such as lust, are not present in a brähmaëa. Similarly
the symptoms of a brähmaëa, such as peacefulness, are not present in a çüdra. A
çüdra who possesses the quality of peacefulness is certainly a brähmaëa, and a
brähmaëa who posesses the quality of lust is certainly a çüdra.”
In his commentary on Çrémad Bhägavatam (7.11.35), Çréla Çrédhara Svämépäda
has clarified the above statement as follows:
çamädibhir eva brähmaëädi-vyavahäro mukhyo na jäti-mäträd ity äha yasyeti
—yad yadi anyatra varëäntare 'pi dåçyeta tad varëäntaraà tenaiva lakñaëa-
nimitenaiva varëena vinirdiçet na tu jäti-nimitenety arthaù
“The brähmaëas' main characteristics are qualities such as peacefulness, not
birth. If these main characteristics are seen in persons other than those born as
brähmaëas, then such persons should be considered brähmaëas. They should
not be considered according to their caste by birth.”
Many persons who were not born in brähmaëa families have become brähmaëas
by proper initiation. Innumerable incidents illustrating this fact are known to
those who read Indian history. After such persons became qualified and
initiated brähmaëas, their descendants became known as brähmaëas by virtue of
their birth. Today the whole of India is filled with such descendants of
brähmaëas. Even though one became a qualified and properly initiated
brähmaëa, he was still considered a brähmaëa simply on the basis of his birth.
But since nowadays the social system is deformed, such qualified, initiated,
seminal brähmaëas are rarely found.
We heard that in Väräëasé there was a learned, unrivaled sannyäsé whose name
was respected by educated people throughout India. He bestowed brähmaëa
initiation on one of his disciples in whom he saw brahminical qualities. When
speaking the name of his gurudeva, this disciple would announce that he was
awarded the purified status of a brähmaëa by the power of the sacred thread
initiation.
We are now presenting an incomplete list of intellectuals who were born in
families lower than brähmaëa but who were considered brähmaëas on the
strength of their qualifications and thus conferred the status of brähmaëa on
their descendants.
Gädhi was the son of Kuçika of the Candra dynasty. He was the king of
Känyakubja, and his son, Viçvämitra, although born a kñatriya, became a
brähmaëa on the strength of his austerities.
In the Mahäbhärata (Ädi-parva, Chapter 174) it is stated:
kñatriyo 'haà bhavän vipras tapaù-svädhyäya-sädhanaù
sva-dharmaà na prahäsyämi neçyämi ca balena gäm

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dhig balaà kñatriya-balaà brahma-tejo-balaà balam

baläbalaà viniçcitya tapa eva paraà balam
tatäpa sarvän déptaujäù brähmaëatvam aväptavän

“Viçvämitra said to Vaçiñöha: You are a brähmaëa, endowed with the qualities of
austerity and Vedic study. I am a kñatriya, so on the basis of my nature I will
forcebly take this cow, Nandiné.
“Later, when Viçvämitra was defeated, he declared that the strength of the
kñatriyas was inferior to the strength of the brähmaëas. He thus decided that the
performance of austerities endowed one with superior strength.
“The greatly effulgent Viçvämitra thus performed all kinds of austerities and
attained the position of a brähmaëa.”
In the Mahäbhärata (Anuñäsana-parva, Chapter 30) there is the following
description of how the kñatriya-born Mahäräja Vétahavya became a brähmaëa:
evaà vipratvam agamad vétahavyo narädhipaù
bhågoù prasädäd räjendra kñatriyaù kñatriyarñabha
tasya gåtsamadaù putro rüpeëendra iväparaù

sa brahmacäré viprarñiù çrémän gåtsamado 'bhavat
putro gåtsamadasyäpi sucetä abhavad dvija

varcäù (sutejasaù) sucetasaù putro vihavyas tasya cätmajaù
vihavyasya tu putras tu vitatyas tasya cätmajaù

vitatyasya sutaù satyaù santaù satyasya cätmajaù
çraväs tasya sutaç carñiù çravasaç cäbhavat tamaù

tamasaç ca prakäço 'bhüt tanayo dvija-sattamaù
prakäçasya ca vägindro babhüva jayatäà varaù

tasyätmajaç ca pramitir veda-vedäìga-päragaù
ghåtäcyäà tasya putras tu ruru-ëämodapadyata

pramadvaräyän tu ruroù putraù samudapadyata
çunako näma viprarñir yasya putro 'tha çaunakaù

“This is how Mahäräja Vétahavya attained the position of a brähmaëa: O best of
the kñatriya kings, although Vétahavya was a kñatriya by birth, by the mercy of
Bhågu he became a brähmaëa. His son Gåtsamada was equal in beauty to Indra.
He became a brahmacäré and a brähmaëa sage. Sucetä, the son of Gåtsamada,
also became a brähmaëa. The son of Sucetä was Varcä, whose son was Vihavya.
The son of Vihavya was Vitatya, and his son was Satya. The son of Satya was

39
Santa, whose son was Åñiçravä. The son of Åñiçravä was Tama, and his son,
Prakäça, was the best of the brähmaëas. The son of Prakäça was Vägindra,
whose son, Pramiti, was learned in the Vedas and Vedic supplements. Pramiti
begot Ruru in the womb of Ghåtäcé. In his wife, Pramadvärä, Ruru begot a son
named Çunaka, who became a viprarñi. The son of Çunaka was Çaunaka Åñi.”
This is the dynasty of Gåtsamada. The dynasty of Vétahavya is found in the
Çrémad Bhägavatam (9.13.1, 12-27) as follows:
nimir ikñväku-tanayo vasiñöham avåtartvijam
dehaà mamanthuù sma nimeù kumäraù samajäyata
janmanä janakaù so 'bhüd vaidehas tu videha-jaù
tasmäd udävasus tasya putro 'bhün nandivardhanaù

tataù suketus tasyäpi devaräto mahé-pate
tasmäd båhadrathas tasya mahävéryaù sudhåt-pitä

sudhåter dhåñöaketur vai haryaçvo 'tha marus tataù
maroù pratépakas tasmäj jätaù kåtaratho yataù

devaméòhas tasya putro viçruto 'tha mahädhåtiù
kåtirätas tatas tasmän mahäromä ca tat-sutaù

svarëaromä sutas tasya hrasvaromä vyajäyata
tataù çéradhvajo jajïe yajïärthaà karñato mahém
kuçadhvajas tasya bhrätä tato dharmadhvajo nåpaù

dharmadhvajasya dvau putrau kåtadhvaja-mitadhvajau
kåtadhvajät keçidhvajaù khäëòikyas tu mitadhvajät

kåtadhvaja-suto räjann ätma-vidyä-viçäradaù
bhänumäàs tasya putro 'bhüc chatadyumnas tu tat-sutaù
çucis tu tanayas tasmät sanadväjaù suto 'bhavat

ürjaketuù sanadväjäd ajo 'tha purujit sutaù
ariñöanemis tasyäpi çrutäyus tat supärçvakaù

tataç citraratho yasya kñemädhir mithilädhipaù
tasmät samarathas tasya sutaù satyarathas tataù

äséd upagurus tasmäd upagupto 'gni-sambhavaù

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vasvananto 'tha tat-putro yuyudho yat subhäñaëaù

çrutas tato jayas tasmäd vijayo 'smäd åtaù sutaù
çunakas tat-suto jajïe vétahavyo dhåtis tataù

bahuläçvo dhåtes tasya kåtir asya mahävaçé
ete vai maithilä räjann ätma-vidyä-viçäradäù

yogeçvara-prasädena dvandvair muktä gåheñv api
The family descent of Vétahavya:

(1) Brahmä, (2) Manu, (3) Ikñväku, (4) Nimi, (5) Janaka, (6) Udävasu, (7)
Nandivardhana, (8) Suketu, (9) Devaräta, (10) Båhadratha, (11) Mahävérya,
(12) Sudhåti, (13) Dhåñöaketu, (14) Haryaçva, (15) Maru, (16) Pratépa, (17)
Kåtaratha, (18) Devaméòha, (19) Viçruta, (20) Mahädhåti, (21) Kåtiräta, (22)
Mahäromä, (23) Svarëaromä, (24) Hrasvaromä, (25) Çiradhvaja, (26)
Kåçadhvaja, (27) Dharmadhvaja, (28) Kåtadhvaja, (29) Keçidhvaja, (30)
Bhänumän, (31) Çatadyumna, (32) Çuci, (33) Sanadväja, (34) Ürjaketu, (35)
Purujit, (36) Ariñöanemi, (37) Çrutäyu, (38) Supärçva, (39) Citraratha, (40)
Kñemädhi, (41) Samaratha, (42) Satyaratha, (43) Upaguru, (44) Upagupta, (45)
Vasvananta, (46) Yuyurvän, (47) Subhäñaëa, (48) Çruta, (49) Jaya, (50) Vijaya,
(51) Åta, (52) Çunaka, (53) Vétahavya, (54) Dhåti, (55) Bahuläçva, and (56)
Kåti. “All these kings of the dynasty of Mithilä were completely in knowledge of
their spiritual identity. Thus, by the grace of the supreme master of yoga, even
though staying at home, they were liberated from the duality of material
existence.”
This passage of Çrémad Bhägavatam does not mention the Gåtsamada brähmaëa
dynasty coming from Vétahavya, as described in the Mahäbhärata. Vétahavya is
also addressed in the Çrémad Bhägavatam as Çaunaka Åñi.
The Käruña kñatriyas descended from Karuña, the son of Manu, and the Dhärñöa
kñatriyas, who descended from Dhåñöa, the brother of Karuña, attained the
position of brähmaëas. This is confirmed in the Çrémad Bhägavatam (9.2.16-17)
as follows:
karüñän mänaväd äsan kärüñäù kñatra-jätayaù
dhåñöäd dhärñöam abhüt kñatraà brahma-bhüyaà gataà kñitau

“From Karüña, another son of Manu, came the Kärüña dynasty, a family of
kñatriyas. From the son of Manu named Dhåñöa came a kñatriya caste called
Dhärñöa, whose members achieved the position of brähmaëas in this world.” In
his commentary on this verse, Çrédhara Svämé has written that the word
brahma-bhüyam means “the position of brähmaëas.”
Devadatta was the tenth descendant from Nariñyanta, the son of Manu. The son

41
of the kñatriya Devadatta was Agniveçyäyana, who became a maharñi-brähmaëa,

thus inaugerating a dynasty of brähmaëas.
As stated in the Çrémad Bhägavatam (9.2.19-22):
citraseno nariñyantäd åkñas tasya suto 'bhavat
tasya méòhväàs tataù pürëa indrasenas tu tat-sutaù
vétihotras tv indrasenät tasya satyaçravä abhüt

uruçraväù sutas tasya devadattas tato 'bhavat
tato 'gniveçyo bhagavän agniù svayam abhüt sutaù

känéna iti vikhyäto jätükarëyo mahän åñiù
tato brahma-kulaà jätam ägniveçyäyanaà nåpa

(1) Nariñyanta, (2) Citrasena, (3) Åkña, (4) Méòhvän, (5) Pürëa, (6) Indrasena,
(7) Vétihotra, (8) Satyaçravä, (9) Uruçravä, (10) Devadatta, and (11) Agniveçya.
The fire-god Agni himself appeared as Agniveçya, the son of Devadatta. This
son, who was a celebrated saint, was well known as Känéna and Jätükarëya. O
King, from Agniveçya came a brahminical dynasty known as Ägniveçyäyana.”
Jahnu Muni took birth as the son of Hotra of the Candra dynasty. His dynasty is
listed in the Çrémad Bhägavatam (9.15.1-4) as follows:
ailasya corvaçé-garbhät ñaò äsann ätmajä nåpa
äyuù çrutäyuù satyäyü rayo 'tha vijayo jayaù
çrutäyor vasumän putraù satyäyoç ca çrutaïjayaù

rayasya suta ekaç ca jayasya tanayo 'mitaù
bhémas tu vijayasyätha käïcano hotrakas tataù

tasya jahnuù suto gaìgäà gaëòüñé-kåtya yo 'pibat
jahnos tu purus tasyätha baläkaç cätmajo 'jakaù

tataù kuçaù kuçasyäpi kuçämbus tanayo vasuù
kuçanäbhaç ca catväro gädhir äsét kuçämbujaù
(1) Candra, (2) Budha, (3) Purüravä, (4) Äyu, Çrutäyu, Satyäyu, Raya, Vijaya
and Jaya, (5) Vijaya's son Bhéma, (6) Käïcana, (7) Hotraka, (8) Jahnu, (9)
Puru, (10) Baläka, (11) Ajaka, (12) Kuça, (13) Kuçämbu, or Kauçika, and (14)
Gädhi.
Kñatravåddha was the son of Äyuräja, of the Candra dynasty. The son of
Äyuräja was Suhotra, whose son was Gåtsamada. From Gåtsamada came
Çunaka, and from him came Çaunaka, the great saint, the best of those
conversant with the Åg Veda. This is stated in the Çrémad Bhägavatam (9.17.3)
as follows:

42
käçyaù kuço gåtsamada iti gåtsamadäd abhüt

çunakaù çaunako yasya bahvåca-pravaro muniù
“[Suhotra had three sons, named] Käçya, Kuça and Gåtsamada. From
Gåtsamada came Çunaka, and from him came Çaunaka, the great saint, the best
of those conversant with the Åg Veda.” In the dynasty of Puru, the yougest son
of Mahäräja Yayati of the Candra dynasty, Kanva Åñi was born. His son was
named Medhätithi, from whom the Praskanna brähmaëa dynasty came. This is
confirmed in the Çrémad Bhägavatam (9.20.1-7) as follows:
püror vaàçaà pravakñyämi yatra jäto 'si bhärata
yatra räjarñayo vaàçyä brahma-vaàçyäç ca jajïire
janamejayo hy abhüt püroù pracinväàs tat-sutas tataù

pravéro 'tha manusyur vai tasmäc cärupado 'bhavat
tasya sudyur abhüt putras tasmäd bahugavas tataù

saàyätis tasyähaàyäté raudräçvas tat-sutaù småtaù
åteyus tasya kakñeyuù sthaëòileyuù kåteyukaù

jaleyuù sannateyuç ca dharma-satya-vrateyavaù
daçaite 'psarasaù puträ vaneyuç cävamaù småtaù

ghåtäcyäm indriyäëéva mukhyasya jagad-ätmanaù
åteyo rantinävo 'bhüt trayas tasyätmajä nåpa

sumatir dhruvo 'pratirathaù kaëvo 'pratirathätmajaù
tasya medhätithis tasmät praskannädyä dvijätayaù

putro 'bhüt sumate rebhir duñmantas tat-suto mataù
“O Mahäräja Parékñit, descendant of Mahäräja Bharata, I shall now describe the
dynasty of Püru, in which you were born, in which many saintly kings
appeared, and from which many dynasties of brähmaëas began: (1) Püru, (2)
Janamejaya, (3) Pracinvän, (4) Pravéra, (5) Manusyu, (6) Cärupäda, (7) Sudyu,
(8) Bahugava, (9) Saàyäti, (10) Ahaàyäti, (11) Raudräçva, (12) Åteyu, (13)
Rantinäva, (14) Apratiratha, (15) Kaëva, (16) Medhätithi, and (17) Praskanna
and other brähmaëas. The son of Rantinäva named Sumati had a son named
Rebhi. Mahäräja Duñmanta is well known as the son of Rebhi.”
Mahäräja Bharata, the son of Duñmanta, had no descendants, therefore the
Maruts gave Bharadväja to Bharata as his adopted son. Bharadväja was born as
the fallen son of Båhaspati in the womb of Mamatä, the wife of Utathya.
Thereafter, as the adopted son of Bharata, Bharadväja became known as
Vitanva. The son of Bharadväja was Manyu, whose sons were Båhatkñatra, Jaya,

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Mahävérya, Nara, and Garga. The son of Nara was Saìkåti, whose sons were
Guru and Rantideva. The son of Garga was Çini, who had a son named Gärgya.
Here is another example of a kñatriya giving birth to brähmaëas. This is
described in the Çrémad Bhägavatam (9.21.19-21, 30, 31, 33) as follows:
gargäc chinis tato gärgyaù kñaträd brahma hy avartata
duritakñayo mahävéryät tasya trayyäruëiù kaviù
puñkaräruëir ity atra ye brähmaëa-gatià gatäù

båhatkñatrasya putro 'bhüd dhasté yad-dhastinäpuram
ajaméòho dviméòhaç ca puruméòhaç ca hastinaù

ajaméòhasya vaàçyäù syuù priyamedhädayo dvijäù
nalinyäm ajaméòhasya nélaù çäntis tu tat-sutaù
çänteù suçäntis tat-putraù purujo 'rkas tato 'bhavat

bharmyäçvas tanayas tasya païcäsan mudgalädayaù
mudgaläd brahma-nirvåttaà gotraà maudgalya-saàjïitam

“From Garga came a son named Çini, and his son was Gärgya. Although Gärgya
was a kñatriya, there came from him a generation of brahmaëas. From
Mahävérya came a son named Duritakñaya, whose sons were Trayyäruëi, Kavi
and Puñkaräruëi. Although these sons of Duritakñaya took birth in a dynasty of
kñatriyas, they too attained the position of brähmaëas. Båhatkñatra had a son
named Hasté, who established the city of Hastinäpura [now New Delhi]. From
King Hasté came three sons, named Ajaméòha, Dviméòha and Puruméòha. The
descendants of Ajaméòha, headed by Priyamedha, all achieved the position of
brähmaëas.
“Ajaméòha had a son named Néla by his wife known as Naliné, and the son of
Néla was Çänti. The son of Çänti was Suçänti, the son of Suçänti was Puruja, and
the son of Puruja was Arka. From Arka came Bharmyäçva, and from
Bharmyäçva came five sons, headed by Mudgala. From Mudgala came a dynasty
of brähmaëas known as Maudgalya.”
Mahäräja Nabhi, the son of Priyavrata, had a son named Åñabha. Åñabhadeva
begot one hundred sons in the womb of His wife, who was given to Him by the
King of heaven, Indra. Bharata and his next nine younger brothers became the
kings of the nine varñas. Nine sons headed by Kavi and Havi, known as the
Nava-yogendras, became Vaiñëavas. The other eighty-one sons became
brähmaëas.
This is confirmed in the Çrémad Bhägavatam (5.4.13) as follows:
yavéyäàsa ekäçétir jäyanteyäù pitur ädeça-karä mahä-çälénä mahä-çrotriyä
yajïa-çéläù karma-viçuddhä brähmaëä babhüvuù.

44
“In addition to these nineteen sons mentioned above, there were eighty-one
younger ones, all born of Åñabhadeva and Jayanté. According to the order of
their father, they became well cultured, well behaved, very pure in their
activities and expert in Vedic knowledge and the performance of Vedic rituals.
Thus they all became perfectly qualified brähmaëas.”
It is explained in the Hari-vaàça (Hari-vaàça-parva 11.9):
näbhägädiñöa-putrau dvau vaiçyau brähmaëatäà gatau.
“Nabhaga and the son of Dista, although vaiçyas, both became brähmaëas.”
According to their individual natures, among the sons of Gåtsamada there were
brähmaëas headed by Çaunaka as well as kñatriyas, vaiçyas, and çüdras. This is
stated in the following words from the Hari-vaàça (Hari-vaàça-parva 29.7-8):
putro gåtsamadasyäpi çunako yasya çaunakäù
brähmaëäù kñatriyäç caiva vaiçyäù çüdräs tathaiva ca
In his commentary on this verse, Nélakaëöha says: gåtsamada-santatau
çunakädayo brähmaëä anye kñatriyädayaç ca çüdräntäù puträ jätäù—“Among the
offspring of Gåtsamada, some, headed by Çunaka, were brähmaëas, some were
kñatriyas, some were vaiçyas, and some were çüdras.”
Apart from his five kñatriya sons, Bali Mahäräja also had sons who founded
brähmaëa dynasties. This is explained in the Hari-vaàça (Hari-vaàça-parva
31.33-35) as follows:
mahä-yogé sa tu balir abhüta nåpatiù purä
puträn utpädayäm äsa païca vaàça-karän bhuvi
aìgaù prathamato jajïe vaìgaù suhmas tathaiva ca

puëòraù kaliìgaç ca tathä bäleyäà kñatram ucyate
bäleyä brähmaëäç caiva tasya vaàça-karä bhuvi

“Bali Mahäräja was a great yogi who became a king long ago. He begot five sons
in order to increase the population of the earth.
“The first of his five sons was named Aìga, the second was Vaìga, the third
Suhma, the fourth Puëòra, and the fifth was Kaliìga. These sons were known
as Bäleya kñatriyas.
“In the dynasty of Bali there were also Bäleya brähmaëas, who increased their
descendants on the earth.”
The sons of the great sage Kaçyapa were divided into various varëas according
to their nature. One can find ample evidence of this in the historical scriptures.
It is not a fact that only one born in the family of a brähmaëa is a brähmaëa and
those qualified as brähmaëas by initiation and behavior are not brähmaëas. This
has been adequately confirmed by the above-quoted evidence. Even if the truth

45
remains covered due to insufficient study of the çästras and intense selfishness,
it will certainly become apparent in due course of time.
In this age of Kali there is often no respect for the truth among persons who are
blinded by selfishness. Rather, disqualified persons are rewarded. Anyway, if
after seeing all this evidence someone's selfishness is even slightly reduced, it
will yield some kind of auspicious result in the world. By its own concocted
arguments, an unqualified community can never put real obstacles on the path
of qualified brähmaëas.
The Brahma-sütra's (1.3.28) statement: ata eva ca nityatvam—“Therefore it is
also eternal,” has been explained as proving that the statements of the Vedas are
eternal and the disiciplic succession of brähmaëas, who represent the demigods,
is also eternal. Although brähmaëas are “visible demigods,” they are
nevertheless eternal servants of Lord Viñëu. The brähmaëas' eternal source of
knowledge is the Vedas. By studying the Vedas, they realize that they are eternal
and become situated in the eternal devotional service of the Lord. Many
persons become brähmaëa even though they were not born in families of
brähmaëas engaged in studying the Vedas. In order to confirm this statement,
Çréla Jayatérthapäda, in the sixth generation from Çrémad Änandatértha
Madhväcärya, has cited våçcika-täëòulé-nyäya, the logic of “the scorpion and the
rice,” in his Çruta-prakäçikä commentary as follows: brähmaëäd eva brähmaëa
iti niyamasya kvacid anyathätvopapatte våçcika-täëòuléyakädi-vad iti.
When the seed of one scorpion is placed in the womb of another scorpion, a
scorpion is born—this is the general law of nature. Yet sometimes it is seen that
scorpions or other insects are born from rice. Although in this case the
placement of seed is not seen, the inconceivable potency of the Absolute Truth,
which makes the impossible possible, brings about the scorpions' appearance.
Great sages like Vaçiñöha, Agastya, Åñyaçåìga, and Vyäsadeva were not
brähmaëas by ordinary standards. Later, however, their descendants, being fully
conversant with transcendental knowledge, became recognised as self-realized
brähmaëa Vaiñëavas.
The various scriptural references describing the qualifications of brähmaëas and
showing respect for brähmaëas refer to both seminal brähmaëas and those who
have become brähmaëas by initiation. These references from scriptures on
karma, jïäna, and bhakti do not refer only to seminal brähmaëas. In no case are
brähmaëas by initiation disregarded. Although in the opinion of some
scriptures there is no possibility of becoming an initiated brähmaëa unless one
is a seminal brähmaëa, this restriction was imposed only because of narrow-
minded social traditions. When this narrow-mindedness is given up by deep
research and higher education, then the entire world will be illuminated by the
glories of the eternal Äryan culture. Then we will understand how futile is the
attempt of frogs to fill the universe with the sound of their croaking.

46
Hari-jana-käëòa
Section Concerning the Devotees of Hari
We have already discussed the conceptions of worldly people in the previous

chapter. In this present chapter we will discuss the devotees of Lord Hari. In
ancient times the Hari-janas and the Prakåti-janas had a debate over Ajämila.
Due to their nature, Prakåti-janas tend to consider the Hari-janas to be similar
to themselves. In this incident, the Prakåti-janas finally understood from their
master that the Hari-janas are not subjected to the fruits of karma. We are
herein quoting some essential points from this narration of Çrémad Bhägavatam
(6.3.25-28) by which we can realize the difference between the Prakåti-janas
and Hari-janas.
präyeëa veda tad idaà na mahäjano 'yaà
devyä vimohita-matir bata mäyayälam
trayyäà jaòé-kåta-matir madhu-puñpitäyäà

vaitänike mahati karmaëi yujyamänaù
“Because they are bewildered by the illusory energy of the Supreme Personality
of Godhead, Yäjïavalkya and Jaimini and other compilers of the religious
scriptures cannot know the secret, confidential religious system of the twelve
mahäjanas [or Hari-janas]. They cannot understand the transcendental value of
performing devotional service or chanting the Hare Kåñëa mantra. Because their
minds are attracted to the ritualistic ceremonies mentioned in the Vedas—
especially the Yajur Veda, Säma Veda and Åg Veda—their intelligence has
become dull. Thus they are busy collecting the ingredients for ritualistic
ceremonies that yield only temporary benefits, such as elevation to Svargaloka
for material happiness. They are not attracted to the saìkértana movement;
instead, they are interested in dharma, artha, käma and mokña.
evaà vimåçya sudhiyo bhagavaty anante
sarvätmanä vidadhate khalu bhäva-yogam
te me na daëòam arhanty atha yady améñäà

syät pätakaà tad api hanty urugäya-vädaù
“Considering all these points, therefore, intelligent men decide to solve all
problems by adopting the devotional service of chanting the holy name of the
Lord, who is situated in everyone's heart and who is a mine of all auspicious
qualities. Such persons are not within my jurisdiction for punishment.

47
Generally they never commit sinful activities, but even if by mistake or because
of bewilderment or illusion they sometimes commit sinful acts, they are
protected from sinful reactions because they always chant the Hare Kåñëa
mantra.
te deva-siddha-parigéta-pavitra-gäthä
ye sädhavaù samadåço bhagavat-prapannäù
tän nopasédata harer gadayäbhiguptän

naiñäà vayaà na ca vayaù prabhaväma daëòe
“My dear servants, please do not approach such devotees, for they have fully
surrendered to the lotus feet of the Supreme Personality of Godhead. They are
equal to everyone, and their narrations are sung by the demigods and the
inhabitants of Siddhaloka. Please do not even go near them. They are always
protected by the club of the Supreme Personality of Godhead, and therefore
Lord Brahmä and I and even the time factor are not competent to chastise them.
tän änayadhvam asato vimukhän mukunda-
pädäravinda-makaranda-rasäd ajasram
niñkiïcanaiù paramahaàsa-kulair asaìgair

juñöäd gåhe niraya-vartmani baddha-tåñëän
“Paramahaàsas are exalted persons who have no taste for material enjoyment
and who drink the honey of the Lord's lotus feet. My dear servants, bring to me
for punishment only persons who are averse to the taste of that honey, who do
not associate with paramahaàsas and who are attached to family life and
worldly enjoyment, which form the path to hell.”
In Çré Nrsimha Puräëa it is stated:
aham amara-gaëärcitena dhäträ
yama iti loka-hitähite niyuktaù
hari-guru-vimukhän praçäsmi martyän

hari-caraëa-praëatän namas karomi
“Yamaräja said: Ì have been appointed by Lord Brahmä, who is worshiped by
the demigods, to judge people's pious and impious activities. I severely punish
the worldly fruitive actors who are averse to the spiritual master and Lord Hari,
and I offer my obeisances to the Vaiñëavas who have surrendered themselves at
the lotus feet of Lord Hari.'”
Çrémad Prabhu Jéva Gosvämé has quoted the following verse from the Skanda
Puräëa, as found in the Amåta-sära:
na brahmä na çivägnéndrä nähaà nänye divaukasaù

48
çaktäs tu nigrahaà kartuà vaiñëavänäà mahätmanäm

“Lord Brahmä, Lord Çiva, Agni, Indra, myself (Yamaräja), and other demigods
are unable to chastise the broad-minded Vaiñëavas.”
Needless to say, every created living being is subjected to the punishment of the
demigods and Yamaräja; only the Vaiñëavas are exceptions. (A Vaiñëava is
respected by he who judges pious and impious actions.)
The Padma Puräëa has stated:
na karma-bandhanaà janma vaiñëavänäà ca vidyate
viñëur anucaratvaà hi mokñam ähur manéñiëaù
“Vaiñëavas are not bound by fruitive activities or forced to take birth, because
learned persons have firmly declared that service to Lord Viñëu is itself
liberation.”
It is stated in the Brahma-vaivarta Puräëa, Kåñëa-janma-khaëòa, Chapter 59 as
follows:
vahni-sürya-brähmaëebhyas tejéyän vaiñëava sadä
na vicäro na bhogaç ca vaiñëavänäà sva-karmaëäm
likhitaà sämni kauthumyäà kuru praçnaà båhaspatim

“The Vaiñëavas are always more powerful than Agni, Sürya, and the brähmaëas.
Vaiñëavas do not have to suffer the reactions of fruitive activities or concern
themselves with analyzing these activities. This is stated in the Kauthumé
branch of the Säma Veda. You may ask Båhaspati for confirmation of this.”
The Vaiñëava devotees of the Supreme Lord are not like ordinary human
beings, who are forced to enjoy the results of their karma—this fact is stated in
many places in the scriptures. The Vaiñëavas are a particular type of incarnation
of the Supreme Lord, and therefore they are not enjoyers of the fruits of karma.
By the will of the Lord, they appear for the benefit of the people of the world
just like an incarnation of the Supreme Lord.
It is stated in the Ädi Puräëa as follows:
aham eva dvija-çreñöha nityaà pracchanna-vigrahaù
bhagavad-bhakta-rüpeëa lokän rakñämi sarvadä
“O best of the brähmaëas, in My disguised form as a devotee, I always protect
the people of this world.
jagatäà guravo bhaktä bhaktänäà guravo vayam
sarvatra guravo bhaktä vayaà ca guravo yathä
“Çré Kåñëa said to Arjuna: The Vaiñëavas are the spiritual masters of the entire
world, and I am the spiritual master of the Vaiñëavas. As I am the spiritual
master of everyone, the devotees are also the spiritual masters of everyone.”

49
In the entire world there is no object as worshipable as the Vaiñëavas. The

ultimate conclusion of the scriptures is that the Vaiñëavas are better than the
best, or the topmost ideals in the world.
The Skanda Puräëa, Utkala-khaëòa, says:
mahä-prasäde govinde näma-brahmaëi vaiñëave
svalpa-puëyavatäà räjan viçväso naiva jäyate
“Persons who are not very highly elevated in pious activities cannot believe in
the remnants of food (prasäda) of the Supreme Personality of Godhead, nor in
Govinda, the holy name of the Lord, nor in the Vaiñëavas.” By the strength of
their atheistic temperament, such persons are unable to properly see the
Vaiñëavas.
Unless they are fortunate, the karmés, jïänés, and gross materialists are naturally
cheated from achieving the fruit, even when they do see such objects. They are
so burdened with their respective rules and regulations that they are unable to
lift their heads to look at these four transcendental objects. Being bound by
their own narrow-mindedness, such pitiable souls cannot make any progress on
the path of devotional service. Although they know that devotees and
devotional service are most rare in this world, they make no endeavor to attain
them; rather they glorify their own fallen condition, commit offences at the feet
of the devotees, and ultimately clear their path for further degradation.
In the Padma Puräëa it is stated:
arcye viñëau çilä-dhér guruñu nara-matir vaiñëave jäti-buddhir
viñëor vä vaiñëavänäà kali-mala-mathane päda-térthe 'mbu-buddhiù
çré-viñëor nämni mantre sakala-kaluña-he çabda-sämänya-buddhir

viñëau sarveçvareçe tad-itara-sama-dhér yasya vä näraké saù
“One who thinks the Deity in the temple to be made of wood or stone, who
thinks of the spiritual master in the disciplic succession as an ordinary man,
who thinks the Vaiñëava in the Acyuta-gotra to belong to a certain caste or
creed, who thinks of caraëämåta or Ganges water as ordinary water, or who
considers the Hare Kåñëa mahä-mantra to be a material vibration is taken to be
a resident of hell.” The difference between devotees and nondevotees is
scientifically and philosophically exhibited in these six considerations.
The nondevotees like karmés, jïänés, and whimsical persons think of themselves
as dutiful followers of the småti-çästras, yet they cannot concur with the
transcendental devotees. The practioners of devotional service purify their
intelligence, attain the position of Vaiñëavas, and give up the desire for and
absorption in material enjoyment on the strength of worshiping the
transcendental Lord. Controlled by pride and desiring to go to hell, the
materialistic non-Vaiñëava householders do go to hell because they have the

50
nature of nondevotees, who are punishable by Yamaräja. Therefore there are

always differences between the devotees and nondevotees.
The unfortunate hellish people, bewildered by the material modes, forget their
spiritual identity and their spiritual duties. Material greed captures them and
sets them on the platform of mundane reputation, and they then claim that
there is no devotion for Hari in this world, there are no devotees in the world,
there have been only twelve devotees of Hari in the four yugas, and other
similarly useless statements that dominate the thoughts of such people. Thus
the material kingdom becomes their own asset and course of wanderings. When
the ascetics and materialists, following in the footsteps of Hiraëyakaçipu, who
is attached to women, gold, and household, proceed to cheat the world by
exhibiting their pride while relishing hog stool-like fame, then such
materialism will certainly be vanquished by reciting the statements of Prahläda
Mahäräja. For the benefit of the materialists we herein quote the easy path
exhibited and glorified by Prahläda Mahäräja. By this path the Prakåti-janas
qualify themselves to become Hari-janas. In the Çrémad Bhägavatam (7.5.30-32)
it is stated:
matir na kåñëe parataù svato vä
mitho 'bhipadyeta gåha-vratänäm
adänta-gobhir viçatäà tamisraà

punaù punaç carvita-carvaëänäm
“Because of their uncontrolled senses, persons too addicted to materialistic life
make progress toward hellish conditions and repeatedly chew that which has
already been chewed. Their inclinations toward Kåñëa are never aroused, either
by the instructions of others, by their own efforts, or by a combination of both.
na te viduù svärtha-gatià hi viñëuà
duräçayä ye bahir-artha-mäninaù
andhä yathändhair upanéyamänäs

te 'péça-tantryäm uru-dämni baddhäù
“Persons who are strongly entrapped by the consciousness of enjoying material
life, and who have therefore accepted as their leader or guru a similar blind
man attached to external sense objects, cannot understand that the goal of life
is to return home, back to Godhead, and engage in the service of Lord Viñëu.
As blind men guided by another blind man miss the right path and fall into a
ditch, materially attached men led by another materially attached man are
bound by the ropes of fruitive labor, which are made of very strong cords, and
they continue again and again in materialistic life, suffering the threefold
miseries.

51
naiñäà matis tävad urukramäìghrià

spåçaty anarthäpagamo yad-arthaù
mahéyasäà päda-rajo-'bhiñekaà
niñkiïcanänäà na våëéta yävat
“Unless they smear upon their bodies the dust of the lotus feet of a Vaiñëava
completely freed from material contamination, persons very much inclined
toward materialistic life cannot be attached to the lotus feet of the Lord, who is
glorified for His uncommon activities. Only by becoming Kåñëa conscious and
taking shelter at the lotus feet of the Lord in this way can one be freed from
material contamination.”
The subtle realization of the Vaiñëavas is that worldly brähmaëas who call
themselves gurus and engage in fruitive activities and sense enjoyment
advertise nondevotional activities as spiritual in such a way that they will never
attain freedom from the material world either by becoming disciples or gurus,
by maintaining smärta, or ritualistic, mentality, or by the help of their smärta
friends. If, however, they accept the dust from the lotus feet of an advanced
paramahaàsa Vaiñëava as the supreme goal, then they become freed from the
ropes of karma, in the form of worldly brahmanism, and they then take shelter
of devotional service to Lord Viñëu by giving up advancement in the
materialistic way of life, which is the path to hell. Such unalloyed Vaiñëavas
achieve the transcendental lotus feet of Lord Hari.
The Çrémad Bhägavatam (5.12.12) says:
rahügaëaitat tapasä na yäti
na cejyayä nirvapaëäd gåhäd vä
na cchandasä naiva jalägni-süryair

vinä mahat-päda-rajo-'bhiñekam
When King Rahügaëa was going to visit Kapila Muni in search of the truth and
the great soul Bharata was carrying his palenquin, the king submitted to the
great devotee Bharata, who then explained how the living entity could attain
the highest benefit in the following words:
“My dear King Rahügaëa, unless one has the opportunity to smear his entire
body with the dust of the lotus feet of great devotees, one cannot realize the
Absolute Truth. One cannot realize the Absolute Truth simply by observing
celibacy [brahmacarya], strictly following the rules and regulations of
householder life, leaving home as a vänaprastha, accepting sannyäsa, or
undergoing severe penances in winter by keeping oneself submerged in water
or surrounding oneself in summer by fire and the scorching heat of the sun.
There are many other processes to understand the Absolute Truth, but the
Absolute Truth is only revealed to one who has attained the mercy of a great

52
devotee.”
This instruction expresses the same message as the instructions of Prahläda
Mahäräja to Hiraëyakaçipu. The instructions that smärta gurus give to the
attached householders, those who desire material advancement, the less-
intelligent, the folllowers of the småtis, those who meditate on Kali with closed
eyes, the students, wrestlers, market salesmen, and sense gratifiers, who are all
qualified for such instructions, are not at all pleasing to the transcendental,
liberated, advanced Vaiñëavas. Those who have already attained the highest
goal of the smärta regulations in their previous life take birth as Vaiñëavas in
the homes of Hari-janas. To broadcast the glories of mundane ritualists before
such persons is simply a matter of arrogance.
In this material creation there are two types of living entities—one is
conditioned by the three modes of material nature and the other is
transcendental. The conditioned souls who are averse to Lord Hari consider
themselves weak, imperfect, controlled by their enemies lust, greed and so on,
forced to accept the results of pious and impious activities, prone to be
influenced by the three modes of material nature, eligible for becoming ghosts,
materially designated, situated in Devé-dhäma, proud of being materialistic,
servants of the demigods, conditioned by matter, and unqualified for serving
Lord Hari. They thus praise the nondevotees' philosophy based on the småtis,
which is suitable for fools. The transcendental Hari-janas, however, realize that
their Lord is most merciful, omnipotent, and most affectionate to His devotees.
Although they consider themselves materialists, they actually realize themselves
as eternal servants of Hari, beyond the fruits of karma, beyond the three modes
of material nature, eligible for attaining Goloka, devoid of material
designations, beyond Devé-dhäma, not of this world, eternal, beyond the
control of the demigods, liberated, beyond material prestige such as received by
brähmaëas, endowed with pure brahminical qualities, appreciative of the fact
that mundane honor is less valuable than straw, free from false pride,
completely tolerant, and ready to offer respects even to insignificant persons. In
this way they obtain ecstasy while chanting the names of Kåñëa.
Lord Viñëu and the Vaiñëavas are beyond the material creation. For them, the
illusory identification as brähmaëas of this world is secondary and irrelevant.
When a living entity identifies himself as Kåñëa's servant, mäyä cannot act him.
The Lord Himself says in Bhagavad-gétä (7.14):
daivé hy eñä guëa-mayé mama mäyä duratyayä
mäm eva ye prapadyante mäyäm etäà taranti te
“This divine energy of Mine, consisting of the three modes of material nature, is
difficult to overcome. But those who have surrendered unto Me can easily cross
beyond it.”

53
The servants of the rules and regulations may themselves attain high
qualifications, yet they cannot cross beyond mäyä by their own strength. Only
the Vaiñëavas on the strength of their devotional service are able to serve the
Lord, who is beyond mäyä. As stated in the Çrémad Bhägavatam (2.7.42):
yeñäà sa eña bhagavän dayayed anantaù
sarvätmanäçrita-pado yadi nirvyalékam
te dustaräm atitaranti ca deva-mäyäà

naiñäà mamäham iti dhéù çva-çågäla-bhakñye
“But anyone who is specifically favored by the Supreme Lord, the Personality of
Godhead, due to unalloyed surrender unto the service of the Lord, can
overcome the insurmountable ocean of illusion and can understand the Lord.
But those who are attached to this body, which is meant to be eaten at the end
by dogs and jackals, cannot do so.” Those duplicitous persons who consider “I”
and “mine” in relationship with the material body, which is ultimately eaten by
dogs and jackals, become Vaiñëavas out of fashion while internally maintaining
a desire for material happiness. Such persons cannot attain the good fortune of
devotional service to the Lord, because they have a fruitive mentality and are
still under the influence of mäyä.
The pleasure-seeking worldly smärtas are generally unable to understand the
exalted position of a self-satisfied Vaiñëava.
Çrémad Bhägavatam (1.7.10) states:
ätmärämäç ca munayo nirgranthä apy urukrame
kurvanty ahaitukéà bhaktim ittham-bhüta-guëo hariù
“All different varieties of ätmärämas [those who take pleasure in ätmä, or spirit
self], especially those established on the path of self-realization, though freed
from all kinds of material bondage, desire to render unalloyed devotional
service unto the Personality of Godhead. This means that the Lord possesses
transcendental qualities and therefore can attract everyone, including liberated
souls.” Therefore devotional service alone is the wealth of the liberated souls.
The Çrémad Bhägavatam (4.24.29) also says:
sva-dharma-niñöhaù çata-janmabhiù pumän
viriïcatäm eti tataù paraà hi mäm
avyäkåtaà bhägavato 'tha vaiñëavaà

padaà yathähaà vibudhäù kalätyaye
“[Lord Çiva said:] A person who executes his occupational duty properly for
one hundred births becomes qualified to occupy the post of Brahmä, and if he
becomes more qualified, he can approach Lord Çiva. A person who is directly

54
surrendered to Lord Kåñëa, or Viñëu, in unalloyed devotional service is

immediately promoted to the spiritual planets. Lord Çiva and other demigods
attain these planets after the destruction of this material world.”
The Çrémad Bhägavatam (3.28.44) states:
tasmäd imäà sväà prakåtià daivéà sad-asad-ätmikäm
durvibhävyäà paräbhävya svarüpeëävatiñöhate
“Thus the yogi [or Hari-jana] can be in the self-realized position after
conquering the insurmountable spell of mäyä, who presents herself as both the
cause and effect of this material manifestation and is therefore very difficult to
understand.”
Materialistic persons who are proud of their varëa and who are puppets in the
hands of mäyä try to act independently while glorifying the wheel of karma, but
the devotees know that attempts to become the master of mäyä are in reality
service to mäyä, which is the cause of bondage, so they give up hellish fruitive
mentality and understand the eternal service of the Supreme Lord as their
constitutional duty.
By following the principles of varëäçrama, one accumulates pious activities in
material life. And by engaging in activities outside of the varëäçrama system in
this world one amasses sins. Sinful and pious activities are inevitable for those
who proudly consider themselves Prakåti-janas in this kingdom of desire. This
is not the case with the Hari-janas.
In the Muëòaka Upaniñad (3.3) it is stated:
yadä paçyaù paçyate rukma-varëaà
kartäram éçaà puruñaà brahma-yonim
tadä vidvän puëya-päpe vidhüya

niraïjanaù paramaà sämyam upaiti
“When a person with transcendental vision, that is, a devotee of the Supreme
Lord who has the eyes of devotion, is able to see the Supreme Person—His
creator and master, the Lord of the brähmaëas whose bodily complexion is
golden—then that person is endowed with transcendental knowledge and
liberation, uplifted from the material ego. He gives up piety and sin, becoming
completely pure and equipoised.”
If one follows a few of the sentiments of Äcärya Çréla Prabodhänanda Sarasvaté,
the king of tridaëòés following in the footsteps of Çré Mahäprabhu, then he can
realize who is a Hari-jana and who is a non-Vaiñëava engaged in devotional
service mixed with karma.
kaivalyaà narakäyate tridaça-pür äkäça-puñpäyate
durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate

55
viçvaà pürëa-sukhäyate vidhi-mahendrädiç ca kéöäyate

yat käruëya-kaöäkña-vaibhavavatäà taà gauram eva stumaù
“For a devotee who has received Çré Caitanya Mahäprabhu's merciful glance,
kaivalya, merging into the existence of Brahman, appears hellish, the heavenly
planets appear like phantasmagoria, the senses appear like serpents with broken
teeth, the entire world becomes a replica of Vaikuëöha, and the position of
demigods like Lord Brahmä and Lord Indra is considered equal to that of tiny
insects. We pray to that Lord, Çré Gaurasundara.”
upäsatäà vä guru-varya-koöér
adhéyatäà vä çruti-çästra-koöéù
caitanya-käruëya-kaöäkña-bhäjäà
bhavet paraà sadya rahasya-läbhaù
“Whatever result one achieves by worshiping millions of the best of the
wayward karmé and jïäné spiritual masters or by studying millions of Vedic
literatures, we don't care. But by associating with devotees who have received
the merciful sidelong glance of Çré Caitanyadeva one can immediately
understand the great secret of pure love for Lord Kåñëa. It is useless for those
who are attached to the principles of varëäçrama to accept millions of gurus or
study millions of Vedic literatures unless they become unalloyed devotees.”
kriyäsaktän dhig dhig vikaöa-tapaso dhik ca yaminaù
dhig astu brahmähaà vadana-pariphullän jaòa-matén
kim etän çocämo viñaya-rasa-mattän nara-paçün

na keñäïcil-leço 'py ahaha milito gaura-madhunaù
“Condemned are those who are fond of the Vedic fruitive rituals! Condemned
are those self-controlled persons who are fond of severe austerities!
Condemned are those persons with material conceptions who nevertheless take
pleasure in declaring Ì am Brahman!' How much more shall I lament for these
karmés, jïänés, and tapasvés, who are absorbed in sense gratification and are just
like two-legged animals. Alas! They were not fortunate enough to have tasted
even a drop of the nectar of Lord Gaura's kértana.”
kälaù kalir balina indriya-vairi-vargäù
çré-bhakti-märga iha kaëöaka-koöi-ruddhaù
hä hä kva yämi vikalaù kim ahaà karomi

caitanya-candra yadi nädya kåpäà karoñi
“Now it is the age of Kali. My enemies headed by the senses are very strong.
The beautiful path of bhakti to the Supreme Lord is spiked with countless

56
thorns like karma, jïäna, and unregulated sense enjoyment. O Lord

Caitanyacandra, if You do not bestow Your mercy on me today, then, being
confused, where will I go and what will I do?”
duñkarma-koöi-niratasya duranta-ghora-
durväsanä-nigaòa-çåìkhalitasya gäòham
kliçyan-mateù kumati-koöi-kadarthitasya
gauraà vinädya mama ko bhaviteha bandhuù
“I have committed millions of sinful activities while wandering the path of
karma. I am tightly bound by the shackles of uncontrolable material desires. My
intelligence is afflicted by the misguidance of the karmés, jïänés, and
unregulated sense enjoyers. Other than Lord Gaura, who will be my friend in
this world?”
hä hanta hanta paramoñara-citta-bhümau
vyarthé-bhavanti mama sädhana-koöayo 'pi
sarvätmanä tad aham adbhuta-bhakti-béjaà

çré-gauracandra-caraëaà çaraëaà karomi
“Alas! The seeds of millions of karma and jïäna rituals have failed to fructify in
the barren field of my heart. Therefore I will now take full shelter of the lotus
feet of Lord Gauracandra, who is the seed of wonderful devotional service.”
mågyäpi sä çiva-çukoddhava-näradädyair
äçcarya-bhakti-padavé na davéyasé naù
durbodha-vaibhava-pate mayi pämare 'pi

caitanya-candra yadi te karuëä-kaöäkñaù
“O Lord Caitanyacandra, O You who enlightens the ignorant, if You grace me
with Your merciful glance, then even though I am a wretch I will not be far
away from the wonderful path of pure devotion, which is rarely attained by
Çiva, Çukadeva, Uddhava, Närada, and other great souls. Due to their poor fund
of knowledge, the karmés understand their inability and become averse to
devotional service, but this is not the case with the devotees. Serving Kåñëa is
nothing like fruitive work.”
niñöhäà präptä vyavahåti-tati-laukiké vaidiké yä
yä vä lajjä prahasana-samudgäna-näöyotsaveñu
ye väbhüvann ahaha sahaja-präëa-dehärtha-dharmä

gauraç cauraù sakalam aharat ko 'pi me tévra-véryaù
“My faith in Vedic and ordinary duties, my embarrassment to sing, dance, and

57
laugh, and my natural tendency to be absorbed in material activities for the

sustenance of my life air and body have all been forcibly stolen away by the
golden-complexioned thief, Gaurahari. When one becomes a Vaiñëava, all
insignificant endeavors are automatically reduced.”
patanti yadi siddhayaù kara-tale svayaà durlabhäù
svayaà ca yadi sevaké-bhavitum ägatäù syuù suräù
kim anyad idam eva vä yadi catur-bhujaà syäd vapus

tathäpi mama no manäk calati gaura-candrän manaù
“What to speak if the rarely attained eight mystic perfections—aëimä and so on
—fell into my hands without endeavor and the widely-served ideals of
enjoyment, the demigods, willingly came to me as my order-carriers offering
heavenly pleasures, even if I were awarded the four-armed form of Näräyaëa in
place of my present material body my mind would still not move an inch from
the service of Gaurahari, the Supreme Lord dressed as a devotee.”
The glory and prominence of devotional service is not at all subordinate to
karma, jïäna, or uncontrolled sense gratification. The devotees firmly believe
that they will never fall prey to insignificant greed. But those persons who, due
to their duplicitous nature, do not understand the real characteristics of
devotional service and who, due to their fruitive mentality, consider devotional
service as another category of karma-käëòa, quickly commit offenses at the feet
of devotees and fall down into the kingdom of sin. As a result of their offenses,
they are greatly disturbed by various impediments beginning with caste
consciousness, such as considering themselves brähmaëas, attachment to
occupations like giving and receiving charity, and, ultimately, their own
envious mentality. These fruitive workers, who are envious of the devotees, are
swallowed by false ego in the form of considering Govardhana-çilä, the life and
soul of the paramahaàsas, as stone, considering Vaiñëavas as belonging to a
particular caste, and lack of faith in the water that has washed the feet of the
Hari-janas. The devotees, however, are not greedy, foolish, or weak like them.
dante nidhäya tåëakaà padayor-nipatya
kåtvä ca käku-çatam etad ahaà bravémi
he sädhavaù sakalam eva vihäya düräd

gauraìga-candra-caraëe kurutänurägam
“Taking a straw in my teeth I fall at your feet hundreds of times and humbly
appeal to you, saying: O saintly persons! Please give up your path of
advancement and its goal, forget about following the principles of varëäçrama,
disregard religiousity and irreligiousity, remain equal to pious and impious
activities, and do not consider bondage or liberation. Simply cultivate

58
attachment for the lotus feet of Çré Kåñëa Caitanya.”

Unless one possesses unalloyed devotion, he cannot have the good fortune to
receive initiation or teachings on devotional service from a spiritual master. If a
person is careless, then after obtaining mantras and the process for worshiping
the Lord through aural reception, they become the source of material
attachment. Those who give up duplicity and properly hear the topics of Hari
from a bona fide spiritual master and those whose ears are able to properly
receive such topics, only they are able to repeat the same words. The very same
mercy and teachings that Tridaëòé Prabhu Çré Prabodhänanda received from
Çréman Mahäprabhu were preserved by him in verses for the benefit of future
devotees. Those who have a taste for the mood of Prabodhänanda are worthy of
being called Vaiñëavas, otherwise one simply wanders about searching for
insignificant eatables like banana stalks, däl balls, and drumsticks.
stré-puträdi-kathäà jahur vivañayiëaù çästra-pravädaà budhä
yogéndrä vijahur –marun-niyama-ja-kleçaà tapas täpasäù
jïänäbhyäsa-vidhià jahuç ca yatayaç caitanya-candre paräm

äviñkurvati bhakti-yoga-padavéà naivänya äséd rasaù
“Now that Lord Caitanyacandra has revealed the path of pure devotional
service, the materialists have given up talking about their wives, children, and
material affairs, the scholars have given up debating the scriptures, the yogis
have given up the trouble to control their breath, the ascetics have given up
their austerities, and the impersonalists have given up studying Vedänta. Being
attracted by the sweet beauty of devotional service to Kåñëa, all the shopkeepers
have stopped selling their insignificant wares.” Such is the uncommon
influence of devotional service. Until one realizes the beauty of devotional
service, he continues to traverse the path of karma, jïäna, and sense
gratification.”
The poet Sarvajïa says:
tvad-bhaktaù saritäà patià culuka-vat khadyota-vat bhäskaraà
meruà paçyati loñöra-vat kim aparaà bhümeù patià bhåtya-vat
cintäratna-cayaà çilä-çakala-vat kalpa-drumaà käñöha-vat

saàsäraà tåëa-räçi-vat kim aparaà dehaà nijaà bhära-vat
“O my Lord, Your devotee considers the ocean as a palmful of water, the
brilliant sun as a firefly, Mount Meru as a stone, a king as a servant, a
touchstone as an ordinary stone, a desire tree as ordinary wood, the whole
material world as straw, and, above all, his own body as a burden.”
The foolish, materialistic karmés, who are attached to their bodies, consider, “I
am this body, and this body is mine,” and thus differentiate between their

59
relatives and others. They see the wonder of material objects and hanker after
them. Vaiñëavas, however, do not have such low mentality. They are the best of
all persons and therefore cannot be compared with selfish, greedy karmés.
The Vaiñëava saint Çré Mädhava Sarasvatépäda has stated:
mémäàsä-rajasä malémasa-dåçäà tävan na dhér éçvare
garvodarka-kutarka-karkaça-dhiyäà düro 'pi värtä hareù
jänanto 'pi na jänate çruti-sukhaà çri-raìgi-saìgäd åte

su-sväduà pariveçayanty api rasaà gurvé na darvé spåçet
“Those followers of Jaiminé, Gautama, and Kaëäda, whose eyes of knowledge
have been contaminated by Pürva-mémäàsä and the related karma-käëòa, who
are proud of being materialistic, whose intelligence is crude, and who have no
faith in the Supreme Lord always remain far separated from discussions on the
topics of Lord Hari. Due to being bereft of association with the devotees of the
Lord, who enjoys pastimes with the goddesses of fortune, such persons cannot
relish the nectarean essence of the scriptures even though they understand the
purport of the scriptures, just as a spoon is unable to relish the same palatable
foodstuffs that it serves.” Materialistic philosophers who carry the burden of
sense enjoyment like asses are devoid of the service attitude towards Çré
Puruñottama and are thus unqualified for relishing the devotional service of
Lord Hari. The karmés, jïänés, and unregulated sense enjoyers are unable to
understand the glories of devotional service. The Vaiñëavas, however, are not
frustrated like the karmés.
A Vaiñëava saint named Paëòita Dhanaïjaya has stated:
stävakäs tava catur-mukhädayo
bhävakä hi bhagavan bhavädayaù
sevakäù çata-makhädayaù surä

väsudeva yadi ke tadä vayam
“O Lord Väsudeva, since four-headed Brahmä, other progenitors of the
demigods, and other living entities pray to You, since great yogis like Mahädeva
meditate on You, and since Indra, the king of heaven, and the other demigods
are Your servants, then who are we? Does this mean that we have no
qualification for devotional service?”
Along with this verse, another verse from the Çrémad Bhägavatam comes to
mind. The Çrémad Bhägavatam (1.8.26) states:
janmaiçvarya-çruta-çrébhir edhamäna-madaù pumän
naivärhaty abhidhätuà vai tväm akiïcana-gocaram
“The glories of high birth as a brähmaëa or demigod, the glories of opulence

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equal to that of Kuvera, the glories of sages who strictly follow the Vedas, and
the glories of beauty equal to that of Cupid simply increase the madness of
materialists. Therefore, O Hari, You are the Lord of the poor, and as such
materially prosperous persons have no taste, opportunity, or qualification for
chanting Your holy names.”
Vaiñëavism is the only wealth of the poor. False prestige and dominance, which
are the assets of nondevotees, are not aspired for by Vaiñëavas. The wealth of
the Vaiñëavas is Lord Hari. Being maddened with excessive material attachment
and being either puffed-up from cheap brahminical prestige and learning or
from the cheap wealth of the kñatriyas and vaiçyas, people disrespect the
swanlike Vaiñëavas and as a result of sinful activities become nondevotees.
Since the Hari-janas, who are poor, fallen, indifferent to material enjoyment,
and dedicated to serving Lord Hari, do not desire to accumulate material assets,
understanding that desires for high brahminical birth, opulence, knowledge of
the Vedas, and beauty equal to Cupid are all useless, they therefore engage in
chanting the glories of Lord Hari, free from the desires for engaging both in
brahmanical ritualistic ceremonies and study of the Vedas, both of which aim at
sense gratification. In brief, the prestige of brähmaëas expert in Vedic study, the
opulence of kñatriyas having vast wealth, followers, and kingdom, and the
prosperity of the vaiçyas' wealth and beauty obtained through farming and
trade, are not qualifications for becoming a Vaiñëava; they are simply means of
bondage to material enjoyment, which is due to disinterest in devotional service
and which increases one's godlessness. Because the Vaiñëavas are not busy for
such insignificant things, they are more humble than the straw, more tolerant
than a tall tree, not interested in personal prestige, and always ready to respect
others. In this way they attain devotional service to Lord Hari. Moreover, after
completing their term, the demigods, who are situated on the highest platform
in the kingdom of fruitive activities, attain the position of Vaiñëavas due to the
influence of their devotion for the Lord. But their exalted position is glorified
only for the benefit of the conditioned souls. When material qualifications are
exhausted, then one's identification with pure Vaiñëavism is awakened. If a
powerful person is capable of killing innumerable living entities, yet instead of
misusing his power he remains peaceful, that does not mean that he lacks
power. Similarly, even though Lord Brahmä and his descendants headed by the
brähmaëas may consider that becoming a Vaiñëava is the highest goal of life,
the position of a living entity who has actually acquired the taste for serving
Kåñëa is even higher. Such persons are confidential associates of the Lord.
In the Caitanya-caritämåta (Antya 4.66-68) Çréman Mahäprabhu has instructed
Çré Sanätana as follows:
néca-jäti nahe kåñëa-bhajane ayogya
sat-kula-vipra nahe bhajanera yogya

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“A person born in a low family is not unfit for discharging devotional service to
Lord Kåñëa, nor is one fit for devotional service simply because he is born in an
aristocratic family of brähmaëas.
yei bhaje sei baòa, abhakta—héna, chära
kåñëa-bhajane nähi jäti-kulädi-vicära
“Anyone who takes to devotional service is exalted, whereas a nondevotee is
always condemned and abominable. Therefore in the discharge of devotional
service to the Lord, there is no consideration of the status of one's family.
dénere adhika dayä kare bhagavän
kuléna, paëòita, dhanéra baòa abhimäna
“The Supreme Personality of Godhead, Kåñëa, is always favorable to the humble
and meek, but aristocrats, learned scholars and the wealthy are always proud of
their positions.”
The prestige of high birth promotes material enjoyment. Persons of lower
castes, however, are restricted in their ability to enjoy in various ways. Though
they are not eligible for material auspiciousness, they have every right and
opportunity to attain eternal auspiciousness by serving the Supreme Lord. Even
if one who is mad after material enjoyment attains the highest position and
facility, it is all temporary and unfavorable for real auspiciousness.
One who serves the Absolute Truth is the best of all, and one who is
uninterested in the service of the Absolute Truth simply wastes his time trying
to become the master of all temporary activities. He is certainly distinct from
and inferior to the real servant of the Absolute Truth.
Worldly education, high birth, and prestige of high position cannot hinder the
genuine devotees of the Lord, especially those who accept only what is required
rather than being maddened by the spirit of enjoying this world created by
shadows. Such self-satisfied, humble devotees, who know the art of engaging
everything in the service of the Lord, can actually attain the mercy of the
Supreme Lord. And those who try to become more powerful by the help of
various opulences like high position, high birth, and material erudition thereby
simply exhibit indifference towards receiving the mercy of the Lord. Therefore
there is no possibility of their achieving real auspiciousness. Sinful propensities,
which increase unwanted nescience, are reflected in the hearts of people and
stand in opposition to the service of the Lord, which is spiritually illuminating.
The great devotee Çré Mädhavendra Puré says:
sandhyä-vandana bhadram astu bhavato bhoù snäna tubhyaà namo
bho deväù pitaraç ca tarpaëa-vidhau nähaà kñamaù kñamyatäm
yatra kväpi niñadya yädava-kulottamasya kaàsa-dviñaù

smäraà smäram aghaà harämi tad alaà manye kim anyena me

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“O my prayers three times a day, all glory to you. O bathing, I offer my

obeisances unto you. O demigods! O forefathers! Please excuse me for my
inability to offer you my respects. Now wherever I sit, I can remember the great
descendant of the Yadu dynasty [Kåñëa], the enemy of Kaàsa, and thereby I
can free myself from all sinful bondage. I think this is sufficient for me.”
One devotee emotionally expressed himself to the Lord as follows:
snänaà mlänam abhüt kriyä na ca kriyä sandhyä ca vandhyäbhavad
vedaù khedam aväpa çästra-paöalé saàöitäntaù sphuöä
dharmo marma-hato hy adharma-nicayaù präyaù kñayaà präptavän

cittaà cumbati yädavendra-caraëämbhoje mamähar-niçam
“My daily bath has been contaminated, my activities have been ruined, my
sandhyä prayers have become fruitless like a barren wife, my study of the Vedas
has been disturbed, my scriptures have been retired to a box, my religious
principles have become afflicted, and my irreligiousity has been diminished, all
because the bee of my heart is constantly kissing the lotus feet of Yadavendra,
the king of the Yadu dynasty.”
These sentiments of devotees who are free from material existence can never be
understood by people who are sinful, low-class, and either regulated or
unregulated followers of rituals. If a sinful, fallen living entity guided by the
småtis actually realizes these sentiments of the devotees, then no one can
describe his good fortune. Many persons foolishly criticize the short-sighted or
blind persons' right and neccessity for wearing glasses without realizing the
utility of the glasses; similarly the smärtas consider the Vaiñëavas ordinary
living entities like themselves. Actually there is a gulf of difference between the
smärtas and the devotees. We have already quoted the statements of a few
scriptures and the confidential mood of some devotees in this regard. The
intelligent Prakåti-janas will realize the position and respectability of the Hari-
janas from these statements.
It is stated in the Çrémad Bhägavatam (11.2.51) as follows:
na yasya janma-karmabhyäà na varëäçrama-jätibhiù
sajjate 'sminn ahaà-bhävo dehe vai sa hareù priyaù
“If one does not become proud of one's material body made of skin and flesh in
spite of taking an aristocratic birth, such as that of a brähmaëa, executing pious
activities, like giving and accepting charity, and having a prestigious position
within varëäçrama society, then one is to be considered the dearmost servitor of
the Supreme Personality of Godhead.”
Although Vaiñëavas may appear in a family of brähmaëas, act as äcäryas, and be
respected by the entire world, they never become proud of their high social
order as brähmaëas, their high social position as sannyäsés, or their seminal or

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initiated high caste. Only the smärtas, who are attached to fruitive activities,
develop strong aversion to Lord Hari due to their excessive attachment to
material life.
In order to understand the adverse mentality of materialistic karmés one should
study the following verse of the Çrémad Bhägavatam (10.84.13):
yasyätma-buddhiù kuëape tri-dhätuke
sva-dhéù kalaträdiñu bhauma ijya-dhéù
yat-tértha-buddhiù salile na karhicij

janeñv abhijïeñu sa eva go-kharaù
“The Supreme Lord said: Anyone who, because of giving up the transcendental
realization of a Vaiñëava and developing excessive attachment to the material
world, accepts this bodily bag of three elements [bile, mucus, and air] as his
self, considers the by-products of the body to be his kinsmen, considers
material objects as worshipable, considers ordinary bodies of waters as holy
places of pilgrimage, and lacks proper understanding of Viñëu and the
Vaiñëavas, is no better than an ass or a cow.” The devotees of the Lord do not
praise their intelligence.
One should attentively consider verse 38 from the Fifth Chapter of the Brahma-
saàhitä, which says:
premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà

govindam ädi-puruñaà tam ahaà bhajämi
“I worship Govinda, the primeval Lord, who is Çyämasundara, Kåñëa Himself
with inconceivable innumerable attributes, [whom the materialistic sahajiyäs—
due to their fruitive mentality, enjoying spirit, and mundane imagination—
think that they have seen, and] whom the pure devotees [Hari-janas] see in
their heart of hearts with the eye of devotion tinged with the salve of love.” The
smärtas and devotees have different methods and objects of vision, which
foolish ordinary people cannot understand.
According to the realization of Öhäkura Bilvamaìgala-deva, if such devotion
awakens in one's heart, then the mood of a real Hari-jana will automatically
manifest in that devotee's heart. As stated in the Kåñëa-karëämåta (107):
bhaktis tvayi sthira-tarä bhagavan yadi syäd
daivena naù phalati divya-kiçora-mürtiù
muktiù svayaà mukulitäïjali sevate 'smän

dharmärtha-käma-gatayaù samaya-pratékñäù

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“O my Lord, if one engages in Your pure devotional service [free from karma,
jïäna, and sense gratification] with determination, You become visible in Your
original transcendental youthful form as the Supreme Personality of Godhead.
As far as liberation is concerned, she stands before the devotee with folded
hands waiting to render service. Religion, economic development and sense
gratification [which are difficult to achieve for nondevotees with material
desires] are all automatically attained without separate endeavor.”
The smärtas, or nondevotees who are simply attached to rules and regulations,
are content with the fruits of the four aims of life—religion, economic
development, sense gratification, and liberation. Yet these four principles
naturally and submissively remain under the feet of the Hari-janas. The Hari-
janas are liberated persons, so they have no enthusiasm for conditioned life.
When do the karmés give up their occupational duties and understand the
glories of devotional service to the Lord? The Çrémad Bhägavatam (11.14.14)
gives the following illustration:
na pärameñöhyaà na mahendra-dhiñëyaà
na särvabhaumaà na rasädhipatyam
na yoga-siddhér apunar-bhavaà vä
mayy arpitätmecchati mad vinänyat
“The Supreme Lord said: The devotee who has offered his soul to Me does not
want anything if it is separate from Me—not the position of the supreme
demigod of the universe, Brahmä, nor that of Lord Indra, nor kingship over the
entire earth or over the lower planetary systems, nor the mystic perfections of
yoga, nor even freedom from the cycle of rebirth.” These are constitutional
symptoms of devotees.
Çré Hari is the only goal and objective of the Hari-janas. Others naturally
become bewildered by the good birth and education of the brähmaëas or by the
wealth, opulences, and success in trade of the kñatriyas and vaiçyas. The
feelings and behavior of nondevotees are completely different to the feelings
and behavior of devotees. The former are influenced by contamination and
lamentation, whereas the later are full of ecstasy in the service of Hari.
The saint Kulaçekhara Älvär (a perfect devotee), who was the king of Kerala,
has stated:
nästhä dharme na vasu-nicaye naiva kämopabhoge
yad bhävyaà tad bhavatu bhagavan pürva-karmänurüpam
etat prärthyaà mama bahu mataà janma-janmäntare 'pi

tvat-pädämbhoruha-yuga-gatä niçcalä bhaktir astu
“My Lord, I have no attraction for performing religious rituals or holding any

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earthly kingdom. I do not care for sense enjoyments; let them appear and
disappear in accordance with my previous deeds. My only desire is to be fixed
in devotional service to Your lotus feet, even though I may continue to take
birth here life after life.”
According to the nondevotees, the three aims of religion, economic
development, and sense gratification are to be enjoyed and the fourth aim,
liberation, is the ultimate goal of life, but the Vaiñëava Kulaçekhara Älavar
thinks, “Let them come on their own accord,” as he considers the eternality of
devotional service in the following words:
maj-janmanaù phalam idaà madhu-kaiöabhäre
mat-prärthanéya-mad-anugraha eña eva
tvad-bhåtya-bhåtya-paricäraka-bhåtya-bhåtya-
bhåtyasya bhåtya iti mäà smara loka-nätha
“O enemy of Madhu and Kaiöabha, O Lord of the universe, the perfection of my
life and my heartfelt prayer is that You consider me the servant of the servant of
the servant of the servant of the servant of the servant of Your servant.”
In summary, we can say that Kulaçekhara, the king of Kerala and ornament of
the kñatriya dynasty, did not pray to become a brähmaëa. He was always eager
to attain the eternally glorious position of a devotee of the Lord. This great
personality was a spiritual master in the Çré Rämänuja-sampradäya and an
incarnation of a devotee.
Mahätmä Yämuna Muni [Yamunäcärya] has written:
na dharma-niñöho 'smi na cätma-vedé
na bhaktimäàs tvac-caraëäravinde
akiïcano 'nanya-gatiù çaraëya

tvat-päda-mülaà çaraëaà prapadye
tava däsya-sukhaika-saìginäà
bhavaneñv astv api kéöa-janma me
itarävasatheñu mä sma bhüd

api me janma catur-mukhätmanä
“O Hari, You are the object of my surrender. I have no faith in varëäçrama-
dharma, and I have no knowledge of the soul. Furthermore, I have no devotion
to Your lotus feet. I am utterly destitute, a rogue with no idea of the goal of life.
Therefore I take shelter of Your lotus feet. O my Lord, I think it is better to be
born as an insect in the house of a Vaiñëava, than to be born as Lord Brahmä in
the house of a nondevotee.”
Although this mahätmä was recognised as a seminal brähmaëa, the extent to

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which he accepted subordination to his spiritual master, Bakuläbharaëa

Çaöhakopa, who was considered a seminal çüdra, incarnation of devotee, and
perfect Vaiñëava associate of the Lord, is understood from Stotra-ratna (7),
wherein he declares:
mätä pitä yuvatayas tanayä vibhütiù
sarvaà yad eva niyamena mad-anvayänäm
ädyasya naù kula-pater bakuläbhirämaà

çrémat-tad-aìghri-yugalaà praëamämi mürdhnä
“I reverently bow my head to the blessed feet, attractive as bakula flowers, of
Çaöakopa, the first äcärya of our devotional family. For our disciplic succession
His lotus feet are everything—our father, mother, son, wife, and wealth.”
Even after discussing the devotion that was shown to Çaöhakopa by the sage Çré
Älabandaru, who was born in a very prestigious brähmaëa family, persons with
insignificant smärta conceptions nevertheless claim to be Vaiñëavas in order to
fill their bellies while avoiding Vaiñëava association and arrogantly
disrespecting Çré Çré Viñëupäda Raghunätha däsa Gosvämé Prabhu; yet if they
are able to understand that the soothing lotus feet of Çré Däsa Raghunätha
Prabhu are the only refuge for their mothers, fathers, wives, sons, opulences,
and respect, then they will achieve devotion to Kåñëa by the mercy of Çré
Yamunäcärya. Otherwise they will simply prove their aversion to Hari and
rejection of their guru.
Äcärya Çré Rämänuja has stated:
vaiñëavänaà ca janmäni nidrälasyäni yäni ca
dåñövä täny aprakäçyäni janebhya na vadet kvacit
teñäà doñän vihäyäçu guëäàç caiva prakértayet
“(For the auspiciousness of the world and the benefit of neophytes:) Even if
one knows about a Vaiñëava's birth, sleeping habits, and laziness, one should
not (in order to proudly criticize) disclose these things in public. Rather than
finding faults, one should glorify the Vaiñëava's qualities.”
The definitions for both Vaiñëavas and smärtas are given in the Muëòaka
Upaniñad (1.1.4-5 and 3.1.1-3) as follows:
dve vidye veditavya iti, ha sma yad brahma-vido vadanti, parä caiväparä ca.
taträparä åg-vedo yajur-vedaù säma-vedo 'tharva-vedaù çikñä kalpo vyäkaraëaà
niruktaà chando jyotiñam iti. atha parä yayä tad-akñaram adhigamyate.
“Çaunaka said: There are two kinds of educational systems. The knowers of
supreme truth who understand the taste of the Absolute say that one of these
kinds of education deals with transcendental knowledge [parä vidyä] and the
other with worldly knowledge [aparä vidyä]. The Åg Veda, Yajur Veda, Säma
Veda, Atharva Veda, and their corollaries known as the ritual kalpa scriptures

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comprised of the sütras and so on, the çikñä scriptures explaining the places and
methods of pronunciations of letters, the vyäkaraëa grammar scripture teaching
the proper use of words, the nirukta scripture teaching the derivation of the
meaning of words, the chanda scriptures concerning meters, and the
astronomical jyotiña scriptures concerning the correct ascertainment of time—
these all belong to the inferior system of material knowledge [aparä vidyä].
These are honored by the nondevotees. If one studies these literatures with the
spirit of enjoyment, he will simply be bound up as a ritualistic student of the
scriptures. That potency of scriptural knowledge by which one can understand
the akñara—Brahman or the Absolute Truth—is the higher education, parä-
vidyä. When a person retires from the worldly conceptions of the smärtas, he
becomes eligible for parä vidyä, spiritual education. He then accepts Viñëu as
his only self-interest, and thus becomes a Vaiñëava.”
dvä suparëä sayujä sakhäyä
samänaà våkñaà pariñasvajäte
tayor anyaù pippalaà svädv atty

anaçnann anyo 'bhicäkaçéti
samäne våkñe puruño nimagno

'néçayä çocati muhyamänaù
juñöaà yadä paçyaty anyam éçam

asya mahimänam eti véta-çokaù
yadä paçyaù paçyate rukma-varëaà

kartäram éçaà puruñaà brahma-yonim
tadä vidvän puëya-päpe vidhüya

niraïjanaù paramaà sämyam upaiti
“There are two spiritual birds sitting together in a banyan tree. They are bound
together by friendship. One of them is being supported by the other, his
supporter. The two spiritual birds are the devotee jéva and the Supreme Lord,
both sitting on the same banyan tree of the material body. Of the two, the jéva
bird is eating the banyan fruits born from the body as the fruits of its karma,
thinking them sweet tasting. The other bird, the Supreme Lord, does not
partake of the fruits Himself but facilitates the eating of the other bird, who is
enjoying the fruits.
“One bird (the living entity) considers his material body in terms of Ì' and
`mine.' Having no devotion for the Lord, he is afflicted with lamentation as the
result of his karma. In this way, such a karma-käëòa smärta, being averse to the
service of the Lord, spends his whole life suffering material miseries. But as

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soon as the living entity gives up his smärta mentality and his desire for fruitive
results, he immediately understands that the other bird, the transcendental
Lord Viñëu, is distinct from all material enjoyable objects; thus realizing the
eternal nature of the Lord's service, he becomes free from lamentation and
comes to know the glories of the Lord's pastimes.” The platform of Vaiñëavism
is attained when one realizes that he is an eternal servant of Kåñëa, and the
platform of desirelessness is reached when one gives up the desire for enjoying
the fruits of karma. Only when the jéva becomes a Vaiñëava does he become
pure and liberated.
“When, upon achieving devotion to Viñëu, the completely purified jéva realizes
his position as servant of the Lord and is able to see the golden-bodied creator
of the universe, Hiraëyagarbha, then he gains the fruit of higher education. He
completely gives up sin and piety, which were born from the worldly mentality
of his lower education, and becomes altogether pure and transcendentally equal
with the Lord.”
When a living entity is conditioned, he develops the mentality of a smärta, and
when he is liberated, he develops the mentality of a servant of Hari. This is the
only purport of the Vedas.
In the Viñëu Puräëa it is stated:
viñëos tu tréëi rüpäëi puruñäkhyäny atho viduù
ekaà tu mahataù srañöå dvitéyaà tv aëòa-saàsthitam
tåtéyaà sarva-bhüta-sthaà yäni jïätvä vimucyate
“Lord Näräyaëa has three avatäras called puruñas. Näräyaëa is the source of the
catur-vyüha and the Lord of all Vaikuëöhalokas, wherein there is no trace of
mäyä. Mäyä, who is indirectly sheltered by Näräyaëa, is prominent on the other
side of the Virajä. Çré Näräyaëa's puruña incarnations manifest for the purpose
of empowering Mäyä's creation of Devé-dhäma. The first puruña-avatära is
Mahä-Viñëu, who lies on the Causal Ocean and is the cause of the mahat-tattva
and false ego. The second puruña-avatära is Hiraëyagarbha Viñëu, who lies on
the Garbhodaka Ocean and from whose navel grows a lotus stem upon which
the guëa-avatära Brahmä is born and engaged in creating the universe, which is
annihilated by the guëa-avatära, Rudra. The third puruña-avatära is localised
Lord Viñëu, who lies on the Kñérodaka Ocean and who is worshipable by all
living beings. If a conditioned smärta can serve these three puruña-avatäras, he
will be liberated from the clutches of the three modes of nature and become a
Vaiñëava.” Viñëu is the eternal master of Mäyä. Though the puruña-avatäras
have a relationship with Mäyä, They are not controlled by Mäyä like the
conditioned souls. Other than the Supreme Lord Viñëu, all living entities are
eligible for being controlled by Mäyä, even though they are constitutionally
servants of Viñëu. By surrendering to Lord Viñëu, the Vaiñëavas are no longer

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eligible to be controlled by Mäyä. Only nondevotees like the smärtas are eligible
to be controlled by Mäyä and forced to accept the results of karma.
In the Skanda Puräëa, Revä-khaëòa, Durväsä speaks to Närada as follows:
nünaà bhägavatä loke loka-rakñä-viçäradäù
vrajanti viñëunädiñöä hådi-sthena mahä-mune
bhagavän eva sarvatra bhütänäà kåpayä hariù

rakñaëäya caran lokän bhakta-rüpeëa närada
“O great sage Närada, pure devotees who are expert in protecting the interest of
people wander in this world under the instructions of Lord Viñëu, who is
situated in everyone's heart. In order to protect the living entities, Lord Hari
accepts the form of a devotee and appears in this world out of His causeless
mercy.”
We can see from the pastimes of Lord Çré Rämacandra that even though He was
omnipotent, He acted like a devotee by respecting worldly morality. He did not
allow anyone to engage in any kind of illicit activities that people were inclined
to; rather He accepted all rules and regulations like an ordinary mortal being. In
this way He benefited all the passionate and ignorant living entities.
In the Garuòa Puräëa it is said:
kalau bhägavataà näma durlabhaà naiva labhyate
brahma-rudra-padotkåñöaà guruëä kathitaà mama
yasya bhägavataà cihnaà dåçyate tu harir mune

géyate ca kalau devä jïeyäs te nästi saàçayaù
“Due to their fruitive mentality, the majority of foolish people in Kali-yuga do
not come forward to take up the principles of bhägavata-dharma. Therefore
pure devotees are very rare. The position of a pure devotee is superior to that of
the great demigods like Brahmä and Mahädeva. This is what my spiritual
master has told me. If one follows the principles of varëäçrama for one hundred
lifetimes, as a result of his pious activities he can attain the position of Lord
Brahmä, but the position of a Vaiñëava is more exalted. O sage, know without
doubt that anyone in the age of Kali who possesses the symptoms of a pure
devotee and constantly engages in chanting the holy names is a godly
personality.”
In the Skanda Puräëa it is stated:
çré-kåñëa-stava-ratnoghair yeñäà jihvä tv alaìkåtä
namasyä muni-siddhänäà vandanéyä divaukasäm
“Those great Vaiñëavas whose tongues are decorated with jewel-like prayers to
Kåñëa are respected by the perfected beings, the ascetics, the brähmaëas, and

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the sages and worshipable for the demigods.”

According to the materialistic conceptions of the smärtas, these statements are
poetic exagerations. Such a conception, however, is the result of their sinful
activities. Due to their offenses at the feet of the Vaiñëavas, they are unable to
understand the Vaiñëavas' prestigious position, and instead of glorifying the
Vaiñëavas, they glorify the status of other fruitive workers. Because the karmés
offer obeisances to the perfect sages and worship the highly placed residents of
heaven, they are under the influence of material desires and not interested in
the worship of Lord Hari or in the topmost position of Hari's devotees.
It is stated in the Ädi Puräëa:
vaiñëavän bhaja kaunteya mä bhajasvänya-devatäù
“O son of Kunté, worship only the Vaiñëavas; do not worship any demigods.”
There is no one more worshipable in the heavenly planets, the earthly planets,
or in the entire creation than the Vaiñëavas. Only karmés with material desires
give up the worship of Vaiñëavas and, being attached to household life in this
miserable material existence, become disinterested in the service of the
Vaiñëavas. They consider the characteristics of nondevotees to be superior. This
is the result, or punishment, of their karma.
Who are the Hari-janas, or Vaiñëavas, and what makes them different from the
nondevotees? I am quoting various evidence from the scriptures and sentiments
of devotees in this Hari-jana-khaëòa to answer these questions.
Before acquiring material designations, the living entity is supremely pure.
Even though he is not engaged in serving the Supreme Lord, he remains
situated in the neutral position of çänta-rasa due to his marginal nature.
Though the living entity born from the marginal potency does not at that time
exhibit a taste for serving the Lord due to a lack of knowledge of self-
realization, his direct propensity of serving the Supreme Lord nevertheless
remains within him in a dormant state. Though the indirect propensity of
material enjoyment, which is contrary to the service of the Lord, is not found in
him at that time, indifference to the service of Hari and the seed of material
enjoyment, which follows that state of indifference, are nevertheless present
within him. The living entity, who belongs to the marginal potency, cannot
remain indifferent forever by subduing both devotional and nondevotional
propensities. He therefore contemplates unconstitutional activities from his
marginal position. As a sleeping person dreams that he is active in the physical
world without actually being involved in activities, when the dormant
indifferent living entity of the marginal potency exhibits even a little apathy to
the service of the Supreme Lord and situates himself in a neutral, unchanging
condition for even a little time, he is infected by impersonalism. That is why the
conditioned soul desires to merge in the impersonal Brahman, thus exhibiting
his mind's fickle nature. But due to neglecting the eternal service of the Lord

71
and thereby developing the quality of aversion to the Lord, he cannot remain
fixed in that position. In this way aversion to the Lord breaks his concentration
of mind and establishes him as the master of this world of enjoyment.
Mäyä, the external energy of the Supreme Lord, then induces the marginal
living entity to enjoy this world through her covering and throwing potencies
and thus shows the living entity the reality of being averse to the Lord's service.
At that time the living entity considers himself the king of enjoyers, and being
situated in the mode passion he takes the position of Brahmä and creates
progeny. The living entities who are born from Brahmä, the grandfather of
everyone, expand themselves in families of Äryans and brähmaëas. In this
world of duality, however, living entities who are covered and thrown under
the control of the external energy naturally become envious. This enviousness
further creates pride, illusion, greed, anger, and lust and induces the living
entities to dance frantically in aversion to the Lord. At that time they forget
both that they were born from Grandfather Brahmä and the Lord's instructions
in the Vedas.
And on the platform of progress, if a living entity cultivates transcendental
sound vibration and revives the process of remembering the lotus feet of Çré
Kåñëa, he then achieves scientific spiritual knowledge. By this process, all
anarthas are destroyed and he becomes situated in a supremely auspicious
position.
The mood that arises when one is manipulating his senses is called viläsa, or
enjoyment. The meaning of vairägya, or renunciation, is to become averse to
the accumulation of sensual knowledge. The conditioned souls who are
overwhelmed by the illusory energy of Hari become temporary enjoyers of this
world under the control of Mäyä's covering and throwing potencies. But if such
persons fortunately meet devotees who are constantly remembering Kåñëa, then
they can give up insignificant material enjoyment and receive the opportunity
to attain transcendental knowledge.
Although due to forgetfulness of Kåñëa the perverted movement of the senses is
considered temporary and adverse, when they are properly employed in eternal
subjects their disease of transcience is destroyed and they give up the desire to
embrace such transcient objects. Then that person appreciates the following
verse from the Hari-bhakti-viläsa, which is the mercy of Çré Sanätana and
compiled by Çréla Gopäla Bhaööa, the disciple of Tridaëòépäda Çréla
Prabodhänanda Sarasvaté, who was a servant of Çré Gauräìga and born in an
Ändhra brähmaëa family.
gåhéta-viñëu-dékñäko viñëu-püjä-paro naraù
vaiñëavo 'bhihito 'bhijïair itaro 'smäd avaiñëavaù
“One who is initiated into Çré Viñëu's mantras and who is devoted to
worshiping Lord Viñëu is called a Vaiñëava by those who are learned. One who

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is devoid of these practices is not a Vaiñëava.”

Although the eternal living entity is constitutionally favorably inclined towards
the Supreme Lord, due to his indifference towards the eternal service of the
Lord he is eligible for being controlled by mäyä. When one tries to measure
material objects with his sensual knowledge, he simply increases his enjoying
propensity day after day. That he is eligible for achieving transcendental
knowledge—this ancient memory he also often forgets. As a result of being
covered and thrown and considering himself the enjoyer of this world, such a
person has no power to discriminate between good and bad, rather he considers
temporary and unreal subjects as permanent and favorable for his enjoyment.
In order to eradicate the misfortune of the living entities, who are created by
His marginal potency, the most merciful Lord in His forms as the Supersoul and
the exalted spiritual master reveals the true identity of the soul. Due to this
good fortune, with a small endeavor to achieve transcendental knowledge the
conditioned soul gives up his propensity for enjoyment and renunciation and
develops some taste for serving the Lord. If he develops a taste for receiving the
mercy of a great liberated personality, who is pure, eternally engaged in service,
self-realized, and the only shelter for the living entities, then his lost Kåñëa
consciousness is revived. Thereafter he desires freedom from Mäyä's covering
and throwing potencies and searches after his own auspiciousness. As a result
of this, he attains transcendental knowledge. The desire for achieving
transcendental knowledge induces him to cultivate favorable service to Lord
Viñëu. This cultivation begins with endeavoring for self-realization, reviving his
lost propensity of service, and, ultimately, being reestablished as the servant of
the Lord. Then he is no longer considered a nondevotee, averse to the Lord.
Unfortunate people who are offensive and devoid of service to the spiritual
master and Vaiñëavas fall from the highest position and again become enjoyers.
They then feel proud of advertising themselves as präkåta-sahajiyäs and become
bound by the ropes of material conceptions. At that time they become totally
aloof from following the great devotees and the system of Païcaräta. In this way
people who thus cheat themselves become misguided. Öhäkura Çréla Narottama
has warned the devotee communities about these pseudo-devotees.
People who follow the principles of the präkrta-sahajiyäs establish themselves
as Vaiñëavas, and though they fall down according to the opinion of Çrémad
Bhägavatam (10.2.32), äruhya kåcchreëa paraà padam, they nevertheless
declare that their nonsense activities are the transcendental pastimes of a
Vaiñëava. Although Çrémän Mahäprabhu has said that being proud of one's
varëa or äçrama is the business of the Prakåti-janas, because the conditioned
souls disregard this instruction of the Lord they become nondevotees, bound by
the fruits of their karma. The following verse, composed by Mahäprabhu and
quoted in Padyävalé (63), is not recited by such self-deluded persons.

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nähaà vipro na ca nara-patir näpi vaiçyo na çüdro

nähaà varëé na ca gåha-patir no vanastho yatir vä
kintu prodyan-nikhila-paramänanda-pürnämåtäbdher
gopé-bhartuù pada-kamalayor däsa-däsänudäsaù
“I am a pure spirit soul. I am not a brähmaëa, I am not a kñatriya, I am not a
vaiçya or a çüdra. Nor am I a brahmacäré, a householder, a vänaprastha or a
sannyäsé. I identify Myself only as the servant of the servant of the servant of
the lotus feet of Lord Çré Kåñëa, the maintainer of the gopés. He is like an ocean
of nectar, and He is the cause of universal transcendental bliss. He is always
existing with brilliance.”
When the four types of liberated persons become weak in their conviction that
they are the eternal servants of Kåñëa, then they again face danger in their path
to self-realization. Therefore as soon as a living entity gives up the self-
identification of being a Hari-jana, he immediately falls into the category of
Prakåti-jana and becomes falsely proud of himeslf. Then he can no longer
remain a Hari-jana. The Hari-janas who have lost their devotion to Hari due to
forgetfulness of their constitutional position are like soëära päthera bäöés
3
—“stone bowls made of goldiii An expression refering to something that
doesn't exist.3,” for they are actually Prakåti-janas or präkåta-sahajiyäs. Their
entrance into the natural, transcendental abode of Vaikuëöha is checked. The
Hari-janas who have forgotten their constitutional position cannot understand
the difference between the transcendentally pure Hari-janas and the Prakåti-
janas. Due to a lack of real knowledge of the scriptures, they identify persons
born in low-class families as Hari-janas and themselves as Prakåti-janas born in
high-class families. In this way they waste their time.
We will now describe the divisions of Hari-janas. Indian historians have
collected from various scriptures twelve categories of Hari-janas such as
sätvata, bhakta, bhägavata, Vaiñëava, païcarätrika, Vaikhänasa, and karma-héna.
But at present all of these categories are practically lost, leaving a rough division
of two categories. Those who are devotees of Hari can still discern the two
paths of arcana and bhäva. Of the four principal Vaiñëava äcäryas, Çré
Madhväcärya and Çré Nimbäditya are on the path of bhägavata-märga, or bhäva-
märga, and Çré Rämänujäcärya and Çré Viñëusvämé are Vaiñëava äcäryas on the
path of païcarätrika-arcana-märga. Though the respected Çré Madhväcärya and
Çré Nimbaditya were bhagavatäcäryas, they nevertheless also accepted the path
of arcana, meant for the kaniñöha-adhikärés, and Çré Rämänujäcärya also
accepted the chanting of the holy names as a part of his arcana rituals. Çré
Viñëusvämé was the first commentator on the Vedänta-sütras. These four
personalities have been accepted as the four sampradäya äcäryas. At this

74
juncture we are quoting Çrédhara Svämé's commentary on the beginning of the

Third Canto of the Çrémad Bhägavatam.
dvedhä hi bhägavata-sampradäya-pravåttiù. ekataù saìkñepataù çré-näräyaëäd
brahma-näradädi-dväreëa. anyatas tu vistarataù çeñät sanat-kumära-
säìkhyäyanädi-dväreëa.
“There are two ways in which the Vaiñëava sampradäyas originated. The first of
these has come from Näräyaëa by way of Brahmä, Närada, and so on. The other
comes from Lord Çeña through Sanat-kumära and then Säìkhyäyana Muni.”
Needless to say, the personalities in the above-mentioned sampradäyas are all
Vaiñëavas. As confirmed in the Padma Puräëa, Uttara-khaëòa, in the following
words:
yad viñëüpäsanä nityaà viñëur yasyeçvaro mune
püjyo yasaiko viñëuù syäd iñöo loke sa vaiñëavaù
“O sage, one who always worships Lord Viñëu and whose eternal Lord, only
object of worship, and goal of life is Viñëu is known in this world as a
Vaiñëava.”
Actually, the categories of Hari-janas are established according to two principal
tastes. We should refer to the analysis of the two categories, païcarätrika and
bhägavata, given by Çrépäda Jéva Gosvämé Prabhu in his Çré Bhakti-sandarbha. It
is stated in the Çrémad Bhägavatam (12.3.52) as follows:
kåte yad dhyäyato viñëuà tretäyäà yajato makhaiù
dväpare paricaryäyäà kalau tad dhari-kértanät
“Whatever result was obtained in Satya-yuga by meditating on Viñëu, in Tretä-
yuga by performing sacrifices, and in Dväpara-yuga by serving the Lord's lotus
feet can be obtained in Kali-yuga simply by chanting the Hare Kåñëa mahä-
mantra.”
We are herein citing evidence from the Çré Näräyaëa-saàhitä quoted by Çrémad
Äcärya Änandatértha Pürëaprajïa Madhva Muni in his commentary on the
Muëòaka Upaniñad while teaching the bhägavata-märga to the fallen souls of
Kali-yuga:
dväparéyair janair viñëuù païcarätrais tu kevalaiù
kalau tu näma-mätreëa püjyate bhagavän hariù
“The people of Dväpara-yuga worshiped Hari through the system of
païcarätrika, but in the present age of Kali, rather than following the process of
Dväpara-yuga, one can worship Lord Hari only by chanting His holy names.”
Although Çrémad Änandatértha did not mention the process of païcarätrika in
his Brahma-sütra commentary, he has not disregarded the glories of the
Païcarätras in his other commentary, the Anuvyäkhyäna, which he wrote for
refuting oppositing opinions. It is only some less intelligent people who

75
consider Çré Madhva Muni as averse to the païcarätrika system.

The païcarätrikas are inclined to the path of arcana, and the bhägavatas are
inclined to kértana. In his Bhakti-sandarbha and Krama-sandarbha commentary
on Çrémad Bhägavatam (7.5.23) Çré Jéva Prabhu has stated:
ärcana-märge çraddhä cet, äçrita-mantra-gurus taà viçeñataù påcchet. yadyapi
çré bhägavata-mate païcaräträdi-vat arcana-märgasyävaçyakatvaà nästi, tad
vinäpi çaraëäpatty-ädénäm ekatareëäpi puruñärtha-siddher abhihitatvät, tathäpi
çré-näradädi-vartmänusaradbhiù. kåtäyäà dékñäyäm arcanam avaçyaà kriyetaiva.
para-dvärä tat-sampädanaà vyavahära-niñöhatvasyälastvasya vä pratipädakam.
tato 'çraddhä-mayatväd dhénam eva tat. mantra-dékñädy-apekñä yady api
svarüpato nästi tathäpi präyaù svabhävato dehädi-sambandhena kadarya-çélänäà
vikñipta-cittänäà janänäà tat-tat-saìkocé-karaëäya çrémad-åñi-prabhåtibhir
aträrcana-märge kvacit kvacit käcit käcin maryädä sthäpitästi. tatra tat-tad-
apekñä nästi; rämärcana-candrikäyäà—vinaiva dékñäà viprendra puraçcaryäà
vinaiva hi/ vinaiva nyäsa-vidhinä japa-mätreëa siddhidä.
“If a Vaiñëava sädhaka develops faith for the path of arcana, which is meant for
the followers of the païcarätrika system, then he should exhaustively inquire
about that path from the païcarätrika guru who gave him mantra. It is said that
even without arcana, by following any of the nine processes of devotional
service, headed by surrender, one can attain perfection. So although according
to the opinion of Çrémad Bhägavatam there is no need for the arcana-märga,
which is the only process for the followers of the païcarätrika system, if one is
initiated by a Vaiñëava guru who is following the footsteps of personalities like
Çré Närada, who is also a païcarätrika, then he must engage in the arcana of
Lord Viñëu with the mantras that he received from his spiritual master. To
employ others in arcana on one's behalf simply confirms one's lack of
conviction or laziness in one's duties. Therefore engaging others in arcana on
one's behalf is a sign of faithlessness and is thus unacceptable. Although the
bhägavata Vaiñëavas do not actually need païcarätrika-mantra-dékñä,
païcarätrika sages like Çré Närada have in some places given some importance
to arcana in order to help regulate the loose character and restless minds of the
people. There is no need for the support of arcana and so on, as stated in the
Rämärcana-candrikä: O best of the brähmaëas, even without dékñä, puraçcaryä,
and nyäsa-vidhi, simply by chanting the mantras of the Supreme Lord one
achieves all perfection.”
And in the Bhakti-sandarbha, Çré Jéva Prabhu says:
tataù prema-täratamyena bhakta-mahattva-täratamyaà mukhyam. yair liìgaiù
sa bhagavataù priya uttama-madhyamatädi-vivikto bhavati täni liìgäni. tatraiva
arcana-märge tri-vidhatvaà labhyate. pädmottara-khaëòoktaà mahatvaà tu
arcana-märga-paräëäà madhya eva jïeyam.
“Next, we consider that a Vaiñëava is known as an uttama, madhyama, or

76
kaniñöha primarily according to his advancement in love of God. The symptoms

for differentiating the kaniñöha, madhyama, and uttama devotees, which reveal
whether one is dear, more dear, or most dear to the Lord, are all criterion for
establishing the position of devotees. In the païcarätrika-arcana-märga there
are three categories of devotees. The glories of the Vaiñëavas mentioned in the
Padma Puräëa, Uttara-khaëòa, refer only to the followers of the païcarätrika-
arcana-märga.
tatra mahattvam—
täpädi païca-saàskäré navejyä-karma-kärakaù
artha-païcaka-vid vipro mahä-bhägavataù småtaù
“The characteristics of the uttama or mahä-bhägavata according to the arcana-
märga are as follows: À brähmaëa who has undergone the five kinds of
saàskäras, or purificatory processes, like täpa, who has executed the rituals of
4
worship, and who has understood the Artha-païcakaiv A book dealing with
five kinds of knowledge. It will be explained in the following pages.4 is called a
mahä-bhägavata.'
madhyamatvaà—
täpaù puëòraà tathä näma mantro yägaç ca païcamaù
amé hi païca-saàskäräù paramaikänti-hetarvaù
“The characteristics of the madhyama according to the païcarätrika-arcana-
märga are as follows: `The five kinds of saàskäras are täpa, puëòra, näma,
mantra, and japa. According to the païcarätrika teachings, one who performs
these five activities is called a madhyama-bhägavata.'
tatra kaniñöhatvaà—
çaìkha-cakrädy-ürdhva-puëòra- dhäraëädy-ätma-lakñaëam
tan-namaskaraëaà caiva vaiñëavatvam ihocyate
“The characteristics of the kaniñöha according to the païcarätrika-arcana-märga
are as follows: Òne who marks his body with the four signs of Viñëu—the
conchshell, cakra, club, and lotus—and who offers obeisances to other
Vaiñëavas whose bodies are marked with these signs is called a kaniñöha.'
“Apart from the païcarätrika system, we are now presenting the mental
symptoms of a mahä-bhägavata according to the bhäva-märga, as stated in the
Çrémad Bhägavatam (11.2.45):
sarva-bhüteñu yaù paçyed bhagavad-bhävam ätmanaù
bhütäni bhagavaty ätmany eña bhägavatottamaù
“`Çré Havir said: The most advanced devotee, or mahä-bhägavata, sees within

77
everything the soul of all souls, the Supreme Personality of Godhead, Çré Kåñëa.
Consequently he sees everything in relation to the Supreme Lord and
understands that everything that exists is eternally situated within the Lord.'”
The impersonalists, who consider the living entity and the Supreme Lord as
one, are opposed to the principle of this Çrémad Bhägavatam verse. To consider
the conditioned living entities as equal to the Supreme Lord is extremely
contrary to the principles of devotional service and to the real nature of mahä-
bhägavatas. The mood of the damsels of Vraja found in the Çrémad Bhägavatam
(10.35.9—vana-latäs tarava ätmani), (10.21.15—nadyas tadä tad upadhärya),
and (10.90.15—kuravi vilapasi) indicate the mood of a mahä-bhägavata.
“Now the specific mental symptoms of a madhyama-bhägavata are being
described in the Çrémad Bhägavatam (11.2.46) as follows:
ésvare tad-adhéneñu bäliçeñu dviñatsu ca
prema-maitré-kåpopekñä yaù karoti sa madhyamaù
“Àn intermediate or second-class devotee, called madhyama-adhikäré, offers his
love to the Supreme Personality of Godhead, is a sincere friend to all the
devotees of the Lord, shows mercy to ignorant people who are innocent and
disregards those who are envious of the Supreme Personality of Godhead.'
“Next, the Çrémad Bhägavatam (11.2.47) describes the symptoms of a kaniñöha
in terms of his body symptoms of executing bhagavad-dharma and also
somewhat in terms of his mentality in the following words:
arcäyäm eva haraye püjäà yaù çraddhayehate
na tad-bhakteñu cänyeñu sa bhaktaù präkåtaù småtaù
“À devotee who faithfully engages in the worship of the Deity in the temple but
does not behave properly toward other devotees or people in general is called a
präkåta-bhakta, a materialistic devotee, and is considered to be in the lowest
position.'” The yasyätma-buddhiù verse is applicable to such persons.
Prabhupäda Çréla Jéva Gosvämé and other Viñëupäda äcäryas who are
completely dependent on the lotus feet of Çré Çré Gaura are all worshipers on
the path of bhäva in accordance with the philosophy of Çrémad Bhägavatam.
Among the followers of Çré Gaura, the bhäva path is adhered to rather than the
païcarätrika-arcana path, which is followed only to some extent in the Deity
worship of the kaniñöha devotees. Çré Lakñmé Puré and Çré Çrémad Viñëupäda
Mädhavendra Puré, who were disciplic descendants of Çrémad Äcärya
Änandatértha Pürëaprajïa Madhvapäda, were adherents of the pure bhägavata
system on the path of bhäva-märga. From Çré Mädhavendra Puré, bhägavata-
dharma on the path of bhäva has become completely manifested among the
followers of Çré Caitanya. Although the bhägavata-märga propounded by Çré
Madhväcärya has also been accepted by the äcäryas in his disciplic succession
like Çré Vyäsa Räya, Çré Räghavendra Yati, and Çré Vijayadhvaja as well as the

78
äcäryas of the maöhas of Uòupé like Kåñëapura, Puttugé, Sode, Pejävara,

Aghanäòu, Kaëëura, Palanäòu and also the temple authorities of Kudämbara,
Cikka, and Manakaööi, these persons were nevertheless followers of the
principles of varëäçrama in the païcarätrika-arcana-märga.
Çré Jévapäda has quoted the following verse in reference to the ninefold
procedure for worshiping the Deity according to the païcarätrika system:
arcanaà mantra-paöhanaà yogo yägo hi vandanam
näma-saìkértanaà sevä tac-cinhair aìkanaà tathä
tadéyärädhanaà cejyä navadhä bhidyate çubhe
“O most auspicious lady, the nine aspects of Deity worship are offering püjä,
chanting mantras, meditation, fire sacrifices, praying, chanting the holy names,
serving, marking the body with auspicious signs, and worshiping the
Vaiñëavas.”
Explaining the “five objects” of worship (artha-païcaka), Çré Jéva Gosvämé
Prabhupäda has said: upäsyaù çré bhagavän, tat paramaà padaà, tad-dravyaà,
tan-mantro, jévätmä ceti païca-tattva-jïätåtvam artha-païca-kavitvam—“The
worshipable Supreme Lord, His supreme abode of Vaikuëöha, His assets or
tadéya the pure devotees, His mantras, and the living entities—to know these
five subjects is knowledge of artha-païcaka.”
Küreça, a disciple of Çré Rämänuja, had a son named Paräçara Bhaööa. A disciple
of Paräçara was Vedänté, whose disciple was Nambur Varadaräja. The disciple
of Nambur Varadaräja was Pilläi Lokäcärya, who wrote a book named Artha-
païcaka. The five subjects described by him are different from those described
by Çré Jévapäda. He has described the subject of jéva-svarüpa (the essential
characteristics of the living entity) as having five divisions—nitya (eternal),
mukta (liberated), baddha (conditioned), kevala (merged in Brahman), and
mumukñu (desiring liberation); the subject of éçvara-svarüpa (the essential
characteristics of the Supreme Lord) as having five divisions—para (His
original form as Kåñëa), vyüha (His quadruple expansions), vibhava (His
pastime forms), antaryämé (the Supersoul), and arcanävatära (the Deity
incarnation); the subject of puruñärtha-svarüpa (the essential characteristics of
the goal of life) as having five divisions—dharma (religiousity), artha
(economic development), käma (sense gratification), ätmänubhava (self-
realization), and bhavagad-anubhava (God-realization); the subject of upäya-
svarüpa (the characteristics of the means of attainment) as having five divisions
—karma (fruitive activities), jïäna (cultivation of knowledge), bhakti
(devotional service), prapatti (taking shelter), and äcäryäbhimäna (assuming
the role of a spiritual master); and the subject of virodhi-svarüpa (the
characteristics of impediments) as having five divisions—svarüpa-virodhé
(obstacles in self-realization), paratattva-virodhé (obstacles in God-realization),

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puruñärtha-virodhé (obstacles in attaining the goal of life), upäya-virodhé

(obstacles in the means of attainment), and präpya-virodhé (obstacles in
attaining the desired results). In this way, he has described twenty-five different
items.
The païcarätrika Vaiñëava principles of medieval South India have to some
extent entered within the current practices of the Gauòéya Vaiñëavas.
Descendants of the Gauòéya Vaiñëava äcäryas became more or less attached to
the path of arcana, like the followers of the Païcarätras, and spread
subordination to Çréman Mahäprabhu sometimes in its pure form but more
often in a perverted form. Like the householder äcäryas of the Rämänuja-
sampradäya who are addressed as Svämés, Gauòéya householder äcäryas have
similarly accepted the title of Gosvämé. While preaching the pure path of bhäva
explained in the Çrémad Bhägavatam, Çréman Mahäprabhu distinguished it from
mundane formalities, but in due course of time His teachings have become
distorted into a branch of the païcarätrika system. This, however, is not the
purpose of Çréman Mahäprabhu's pure preaching.
Although the followers of Rämänuja and Madhva have remained distinct from
the Çaìkara-sampradäya, whose followers are known as païcopäsakas, or
worshipers of five gods, the Gauòéya-sampradäya of North India was unable to
remain aloof from the païcopäsakas' influence and took to the service of such
people, who are averse to Vaiñëavas. Actually the arrangement for arcana in the
path of bhäva is not completely in agreement with that found in the
païcarätrika system. The kaniñöha-adhikärés in the bhäva-märga explained in
the Çrémad Bhägavatam are practically equal to the mahä-bhägavatas of the
païcarätrika-arcana-märga, although there is some difference. When these
kaniñöha-adhikärés advance further, they attain the position of madhyama-
adhikärés. And when the madhyama-adhikärés advance further, they attain the
position of mahä-bhägavatas, or paramahaàsas.
Çré Jéva Gosvämépäda has quoted the following eight verses from the Çrémad
Bhägavatam (11.2.48-55) to explain the position of the mahä-bhägavatas:
gåhétväpéndriyair arthän yo na dveñöi na håñyati
viñëor mäyäm idaà paçyan sa vai bhägavatottamaù
“Unlike the kaniñöha-adhikäré with a materialistic mentality, who engages his
senses in enjoying their objects, the person who sees this variegated world as a
creation of the illusory energy of Lord Viñëu is neither attracted nor repulsed
while engaging his senses with their objects. He is indeed the greatest among
devotees.” This definition is in terms of both mental and physical disposition.
dehendriya-präëa-mano-dhiyäà yo
janmäpyaya-kñud-bhaya-tarña-kåcchraiù

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saàsära-dharmair avimuhyamänaù
småtyä harer bhägavata-pradhänaù
“One who simply by remembering the lotus feet of Lord Hari is no longer
attached to the five objects of body, senses, life air, mind, and intelligence and
who is thus no longer entangled in the miseries of birth, death, hunger, fear,
and thirst is to be considered a mahä-bhägavata, a foremost devotee of the Lord.
na käma-karma-béjänäà yasya cetasi sambhavaù
väsudevaika-nilayaù sa vai bhägavatottamaù
“The seed of lusty desires cannot fructify in the heart of one who is fixed in the
service of the Supreme Lord and completely peaceful because he has taken
shelter of the lotus feet of the Lord. Such a person is considered a pradhäna
Vaiñëava, or topmost devotee of the Lord.
na yasya janma-karmabhyäà na varëäçrama-jätibhiù
sajjate 'sminn ahaà-bhävo dehe vai sa hareù priyaù
“If one does not become proud of one's material body made of skin and flesh in
spite of taking an aristocratic birth such as that of a brähmaëa, executing pious
activities like giving and accepting charity, and having a prestigious position
within varëäçrama society, then one is to be considered the dearmost servitor of
the Supreme Personality of Godhead.
na yasya svaù para iti vitteñv ätmani vä bhidä
sarva-bhüta-samaù çäntaù sa vai bhägavatottamaù
“One who sees no distinction of òwn' and òthers' in terms of his body and
wealth, who treats all living beings equally, and who is always peaceful is
considered to be a mahä-bhägavata.
tri-bhuvana-vibhava-hetave 'py akuëöha-
småtir ajitätma-surädibhir vimågyät
na calati bhagavat-padäravindäl
lava-nimiñärdham api yaù sa vaiñëavägryaù
“One whose mind cannot be distracted from the lotus feet of Kåñëa for even a
single moment even if he achieves the benediction of ruling and enjoying the
opulence of the entire universe, which the demigods whose hearts are dedicated
to Lord Ajita aspire for, is to be considered vaiñëava-pradhäna, the best of the
Vaiñëavas.
bhagavata uru-vikramäìghri-çäkhä-
nakha-maëi-candrikayä nirasta-täpe
hådi katham upasédatäà punaù sa

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prabhavati candra ivodite 'rka-täpaù

“A person who is afflicted by the burning heat of the sun experiences no pain
from the cooling moonshine. So how can the fire of material suffering again
burn one's heart when it has been cooled by the rays emanating from the jewel-
like nails of the most powerful lotus feet of the Supreme Lord? Such a person is
a mahä-bhägavata.
visåjati hådayaà na yasya säkñäd
dharir avaçäbhihito 'py aghaugha-näçaù
praëaya-rasanayä dhåtäìghri-padmaù
sa bhavati bhägavata-pradhäna uktaù
“If one even unintentionally utters the names of Lord Hari, all his sinful
reactions are destroyed. That Supreme Lord Hari never leaves the heart of one
who has captured His lotus feet with love. Such a person is to be known as
mahä-bhägavata, the most exalted devotee of the Lord.”
The classification of Vaiñëavas established in the Brahma-vaivarta Puräëa,
Kåñëa-janma-khaëòa, Chapter 84, cannot be accepted as the same as the
païcarätrika system of classification.
The Brahma-vaivarta Puräëa presents the characteristics of topmost devotees as
follows:
tåëa-çayyä-rato bhakto man-näma-guëa-kértiñu
mano niveçayet tyaktvä saàsära-sukha-käraëam
dhyäyate mat-padäbjaà ca püjayed bhakti-bhävataù

sarva-siddhaà na väïcanti te 'ëimädikam épsitam
brahmatvam amaratvaà vä suratvaà sukha-käraëam

däsyaà vinä na hécchanti sälokyädi-catuñöayam
naiva nirväëa-muktià ca sudhä-pänam abhépsitam

väïcati niçcaläà bhaktià madéyäm atuläm api
stré-puà-vibhedo nästy evaà sarva-jéveñv abhinnatä

kñut-pipäsädikaà nidräà lobha-mohädikaà ripum
tyaktvä divä-niñaà mäà ca dhyäyate ca dig-ambaraù

“My devotees give up the sources of material pleasure, sleep on straw mats,
engage their minds in glorifying My names and qualities, and devotedly
worship My lotus feet within their hearts. They do not desire to achieve any
mystic perfections like aëimä. They do not desire happiness derived from
becoming a demigod, an immortal, or Lord Brahmä. If they cannot be situated

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in My service, they do not even want perfections like living on the same planet
with Me. They do not desire to drink nectar, nor do they desire the liberation of
nirväëa. My devotees pray only for uncomparable and undeviating devotional
service at My lotus feet. They do not discriminate between men and women,
and they treat all living entities equally. Becoming free from the enemies
headed by hunger, thirst, sleep, greed, and illusion, they go without clothing
and meditate day and night on Me. These are the symptoms of uttama
Vaiñëavas.”
Characteristics of the intermediate Vaiñëava:
näsaktaù karmasu gåhé pürva-präktanataù çuciù
karoti satataà caiva pürva-karma-nikåntanam
na karoty aparaà yatnät saìkalpa-rahitaç ca saù

sarvaà kåñëasya yat kiïcin nähaà kartä ca karmaëaù
karmaëä manasä väcä satataà cintayed iti

“The madhyama-adhikäré is already purified as the result of the pious deeds of
his previous life, and although he lives at home he remains unattached.
Everything he does simply helps diminish the reactions of his past activities. He
is devoid of material desires and is careful to avoid accumulating further karmic
reactions. The conviction that Èverything belongs to Kåñëa; I am not the doer,'
is apparent in his thoughts, speech, and actions.”
Characteristics of the neophyte Vaiñëava:
nyüna-bhaktaç ca tan-nyunaù sa ca präkåtikaù çrutau
yamaà vä yama-dütaà vä svapne sa ca na paçyati
puruñäëäà sahasraà ca pürva-bhaktaù samuddharet

puàsäà çataà madhyamaà ca tac caturthaà ca präkåtaù
“The kaniñöha-adhikäré is inferior to the madhyama-adhikäré. He has material
misconceptions even about hearing topics of Hari, yet he also does not see
Yamaräja or his servants even in his dreams. The uttama-adhikäré is capable of
delivering one thousand generations of his ancestors, the madhyama-adhikäré is
capable of delivering one hundred generations, and the kaniñöha-adhikäré is
capable of delivering only four generations.”
Although a shadow of indirect devotional service is found among some
païcarätrika Vaiñëavas, they will also come to the stage of uttama-adhikäré by
their gradual advancement. In the opinion of Çrémad Bhägavatam, only
devotional service that is pure, unalloyed, and devoid of material desires is
acceptable. It is a fact that the followers of the Païcarätras also use the word
aikäntika, or unalloyed, to describe their devotional service, but because they

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have accepted the support of karma and jïäna in their process of worship, such
a process cannot be compared with the pure devotional service preached by Çré
Caitanyacandra.
In his commentary on Çré Jéva Gosvämé's Tattva-sandarbha, Çrémad Baladeva
Vidyäbhüñana Prabhu, who is known as the Gauòéya Vaiñëava Vedantäcärya,
has pointed out four differences with the South Indian Vaiñëava followers of
Madhväcärya in these words:
bhaktänäà vipräëäm eva mokñaù, deväù bhakteñu mukhyäù, viriïcasyaiva
säyujyaà, lakñmyä jéva-koöitvam ity evaà mata-viçeñaù dakñiëädi-deçeti tena
gauòe 'pi mädhavendrädayas tad upaçiñyäù katicid babhüvur ity arthaù.
Çré Vidyäbhüñana Prabhu has found the following four teachings in the
philosophy of Madhväcärya to be unacceptable to the Gauòéya Vaiñëavas: Only
a brähmaëa devotee is eligible for liberation, the demigods are the foremost
devotees, Lord Brahmä attains säyujya-mukti (merging in Brahman), and
Lakñmédevé is included among the jévas. Nevertheless Çré Mädhavendra Puré
and a number of others in Bengal became followers of Madhväcärya's prema-
bhakti line.
Çré Jéva Gosvämépäda has mentioned the names of Çré Vijayadhvaja and Vyäsa
Tértha, who were among the South Indian disciples of Çré Madhväcärya in the
Tattvaväda school. He said that the Gauòéya Vaiñëavas from Çrépäda Jayatértha
to Çré Mädhavendra Purépäda were all in the line of prema-bhakti. Vidyädhiräja,
the disciple of Çrépäda Jayatértha, Räjendra Tértha, the disciple of Vidyädhiräja,
and his disciple, Vijayadhvaja, all appeared in the middle of the fifteenth
century. Puruñottama, the disciple of Vijayadhvaja, had a disciple named
Subrahmaëya, whose disciple was Vyäsa Tértha. Vyäsa Tértha lived from 1548
to 1598 A.D., so he was a contemporary of Çré Jéva Gosvämé.
This Tattvaväda, or païcarätrika system, is not acceptable in the opinion of
Çréman Mahäprabhu. Rather, He taught the path of bhägavata-märga. When Çré
Gaurasundara, the Lord of Goloka worshipable throughout the fourteen
worlds, visited the principal maöha in the village of Uòupé in the district of
Mangalore in the year 1511, Çré Raghuvarya Tértha was the maöha commander.
There is a description of Lord Caitanya's visit in Çré Caitanya-caritämåta
(Madhya-lélä, Chapter 9) as follows:
tattvavädé äcärya—saba çästrete pravéëa
täìre praçna kaila prabhu haïä yena déna
“The chief äcärya of the Tattvaväda community was very learned in the
revealed scriptures. Çré Caitanya Mahäprabhu humbly questioned him.
sädhya-sädhana ämi nä jäni bhäla-mate
sädhya-sädhana-çreñöha jänäha ämäte
“Caitanya Mahäprabhu said, Ì do not know very well the aim of life and how to

84
achieve it. Please tell Me of the best ideal for humanity and how to attain it.'
äcärya kahe,—`varëäçrama-dharma, kåñëe samarpaëa'
ei haya kåñëa-bhaktera çreñöha `sädhana'
“The äcärya replied, `When the activities of the four castes and the four
äçramas are dedicated to Kåñëa, they constitute the best means whereby one
can attain the highest goal of life.
`païca-vidha mukti' päïä vaikuëöhe gamana
`sädhya-çreñöha' haya,—ei çästra-nirüpaëa
“`When one dedicates the duties of varëäçrama-dharma to Kåñëa, he is eligible
for five kinds of liberation. Thus he is transferred to the spiritual world in
Vaikuëöha. This is the highest goal of life and the verdict of all revealed
scriptures.'
prabhu kahe,—çästre kahe çravaëa-kértana
kåñëa-prema-sevä-phalera `parama-sädhana'
“Çré Caitanya Mahäprabhu said, Àccording to the verdict of the çästras, the
process of hearing and chanting is the best means to attain loving service to
Kåñëa.
çravaëa-kértana ha-ite kåñëe haya `premä'
sei païcama puruñärtha—puruñärthera sémä
“`When one comes to the platform of loving service to Lord Kåñëa by executing
these nine processes beginning with hearing and chanting, he has attained the
fifth platform of success and the limit of life's goals.
karma-nindä, karma-tyäga, sarva-çästre kahe
karma haite prema-bhakti kåñëe kabhu nahe
“Ìn every revealed scripture there is condemnation of fruitive activities. It is
advised everywhere to give up engagement in fruitive activities, for by
executing them no one can attain the highest goal of life, love of Godhead.
païca-vidha mukti tyäga kare bhakta-gaëa
phalgu kari' `mukti' dekhe narakera sama
“`Pure devotees reject the five kinds of liberation; indeed, for them liberation is
very insignificant because they see it as hellish.
mukti, karma—dui vastu tyaje bhakta-gaëa
sei dui sthäpa' tumi `sädhya', `sädhana'
“`Both liberation and fruitive activity are rejected by devotees. You are trying to
establish these things as life's goal and the process for attaining it.'

85
prabhu kahe,—karmé, jïäné,—dui bhakti-héna

tomära sampradäye dekhi sei dui cihna
“Çré Caitanya Mahäprabhu said, `Both the fruitive worker and the speculative
philosopher are considered nondevotees. We see both elements present in your
sampradäya.'”
It is further stated in the Antya-lélä, Chapter Five:
ära eka `svabhäva' gaurera çuna, bhakta-gaëa
aiçvarya-svabhäva güòha kare prakaöana
“There is yet another characteristic of Lord Çré Caitanya Mahäprabhu. O
devotees, listen carefully to how He manifests His opulence and characteristics,
although they are exceptionally deep.
sannyäsé paëòita-gaëera karite garva näça
néca-çüdra-dvärä karena dharmera prakäça
“To vanquish the false pride of so-called renunciants and learned scholars, He
spreads real religious principles, even through a çüdra, or lowborn fourth-class
man.
`bhakti', `prema', `tattva' kahe räye kari' `vaktä'
äpani pradyumna-miçra-saha haya `çrotä'
“Çré Caitanya Mahäprabhu preached about devotional service, ecstatic love and
the Absolute Truth by making Rämänanda Räya, a gåhastha born in a low
family, the speaker. Then Çré Caitanya Mahäprabhu Himself, the exalted
brähmaëa-sannyäsé, and Pradyumna Miçra, the purified brähmaëa, both became
the hearers of Rämänanda Räya.
haridäsa-dvärä näma-mähätmya-prakäça
sanätana-dvärä bhakti-siddhänta-viläsa
“Çré Caitanya Mahäprabhu exhibited the glories of the holy name of the Lord
through Haridäsa Öhäkura, who was born in a Mohammedan family. Similarly,
He exhibited the essence of devotional service through Sanätana Gosvämé, who
had almost been converted into a Mohammedan.
çré-rüpa-dvärä vrajera prema-rasa-lélä
ke bujhite päre gambhéra caitanyera khelä?
“The Lord also fully exhibited the ecstatic love and transcendental pastimes of
Våndävana through Çréla Rüpa Gosvämé. Considering all this, who can
understand the deep plans of Lord Çré Caitanya Mahäprabhu?”
It is not only the sampradäya äcäryas who mistakenly compare the principles of
karma-käëòa like following varëäçrama with devotional service like hearing and
chanting, there are also nondevotee sampradäyas opposed to the principles of

86
devotional service who consider their misconceptions and various devices that
bind them to material existence as Vaiñëava practices. Though such persons
claim to be Vaiñëavas according to their own definition, Vaiñëavas who are
liberated from material designations know that they are attached to material
designations. In his Bhakti-sandarbha, Çré Jéva Gosvämé Prabhupäda has quoted
various sources to describe a few categories of such Vaiñëavas as follows:
skände—
dharmärthaà jévitaà yeñäà santänärthaà ca maithunam
pacanaà vipra-mukhyärthaà jïeyäs te vaiñëavä naräù
viñëu puräëe—
na calati nija-varëa-dharmato yaù
sama-matir ätma-suhåt-vipakña-pakñe
na harati na ca hanti kiïcid uccaiù

sthita-manasaà tam avehi viñëu-bhaktam
pädme—
jévitaà yasya dharmärthe dharmo hary-artha eva ca
aho-räträëi puëyärthaà taà manye vaiñëavaà janam
båhan-näradéye—
çive ca parameçäne viñëau ca paramätmani
sama-buddhyä pravartante te vai bhägavatottamäù
“In the Skanda Puräëa it is said: Àccording to the fruitive workers, Vaiñëavas
are those whose lives are dedicated to following religious principles, whose sex
life is meant for begetting children, and whose cooking is for satisfying the best
of the brähmaëas.'
“In the Viñëu Puräëa it is said: À Vaiñëava is one who considers his actions are
in accordance with the order of Lord Viñëu. He who does not deviate from the
principles of his varëa and äçrama, who treats his friends and enemies equally,
and who neither destroys nor steals anything—such a sober person is a devotee
of Viñëu.'
“Becoming a Vaiñëava by offering the fruits of one's karma to the Lord is
explained in the Padma Puräëa as follows: Òne whose life is dedicated to
following religious principles, whose religious principles are dedicated for the
pleasure of the Supreme Lord, and whose days and nights are passed in
accumulating pious activities is known as a Vaiñëava.'
“The symptoms of a uttama-adhikäré according to the Çaivites are given in the
Båhan-näradéya Puräëa as follows: `Those who accept Lord Çiva, the chief of the

87
demigods, as equal to Lord Viñëu, the Supersoul, are considered mahä-

bhägavatas.'”
Other similar statements are found in scriptures that are meant for pseudo-
devotees and devotees who do not know how to practically apply the principles
of devotional service. Actually, apart from unalloyed devotional service, all
other activities of this material world fall under the categories of either impure
devotional service or fruitive work with desires for the results. All such
activities are subject to change, temporary, and contemptible. The imagined
qualities of Vaiñëavas and devotional service that the karmés, jïänés, and sense
enjoyers claim to be supreme according to their respective tastes are
unscientific, imprudent, and mere products of ignorance that are situated far
away from pure devotional service.
In this connection, one naturally thinks about the statements made by the
Supreme Personality of Godhead, the purifier of the entire world, Çré
Mahäprabhu, regarding the identity of Çré Viñëupäda Prabhuvara Çrémad
Raghunätha däsa Gosvämé, who was the treasure of Mahäprabhu's heart and a
mountain of transcendental opulences. These statements are found in Çré
Caitanya-caritämåta, Antya-lélä, Chapter Six, as follows:
tomära bäpa-jyeöhä—viñaya-viñöhä-gartera kéòä
sukha kari' mäne viñaya-viñera mahä-péòä
yadyadi brahmaëya kare, brähmaëera sahäya

`çuddha-vaiñëava' nahe, haye `vaiñëavera präya'
tathäpi viñayera svabhäva—kare mahä-andha

sei karma karäya, yäte haya bhava-bandha
“My dear Raghunätha däsa, your father and his elder brother are just like
worms in stool in the ditch of material enjoyment, for the great disease of the
poison of material enjoyment is what they consider happiness. Although your
father and uncle are charitable to brähmaëas and greatly help them, they are
nevertheless not pure Vaiñëavas. However, they are almost like Vaiñëavas.
Those who are attached to materialistic life and are blind to spiritual life must
act in such a way that they are bound to repeated birth and death by the actions
and reactions of their activities.”
In the process of ascertaining who is a Vaiñëava, many people misidentify one
who is almost a Vaiñëava as a real Vaiñëava. Materialists and karmés are not
included among the pure Vaiñëavas. Seeing their mundane endeavors, great
personalities who are conversant in devotional scriptures call them vaiñëava-
präya, almost Vaiñëavas. They never make the mistake of regarding them as real
Vaiñëavas. Since we will discuss the behavior and dealings of Vaiñëavas in a
separate chapter, we will not elaborate on this point at present.

88
By discussing the different grades of Vaiñëavas, we have now been able to

understand the different degrees of Vaiñëavism. When one gives up the
materialist mentality of being covered by the conceptions of whimsical sense
enjoyment, karma, and jïäna and favorably cultivates attraction to Kåñëa, this is
called pure devotional service. One whose heart is naturally fixed in this
principle is a pure devotee. The glories of such pure devotees have already been
quoted from the Çrémad Bhägavatam. The conclusion that is given by Çré
Mahäprabhu's dearmost servant, Çré Çré Viñëupäda Çrémad Rüpa Gosvämé
Prabhupäda, whose heart is nondifferent from that of Çré Mahäprabhu, in his
essay, Çré Upadeçämåta, must be followed by all pure Vaiñëavas.
kåñëeti yasya giri taà manasädriyeta
dékñästi cet praëatibhiç ca bhajantam éçam
çuçrüñayä bhajana-vijïam ananyam anya-

nindädi-çünya-hådam épsita-saìga-labdhyä
“One should mentally honor the devotee who chants the holy name of Lord
Kåñëa, one should offer humble obeisances to the devotee who has undergone
spiritual initiation [dékñä] and is engaged in worshiping the Deity, and one
should associate with and faithfully serve that pure devotee who is advanced in
undeviated devotional service and whose heart is completely devoid of the
propensity to criticize others.”
Citing the authority of the Païcarätra-ägamas in his Bhakti-sandarbha, Çré Jéva
Gosvämé Prabhu has stated:
divyaà jïänaà yato dadyät kuryät päpasya saìkñayam
tasmäd dékñeti sä proktä deçikais tattva-kovidaiù
“Dékñä is the process by which transcendental knowledge is awakened and all
reactions caused by sinful activity are vanquished. Learned persons who are
expert in the study of the revealed scriptures declare this process to be called
dékñä.”
A spiritual master who gives mantra, assists one in spiritual realization rather
than increasing one's material knowledge, and is able to destroy all illicit
endeavors for sinful activities is a real initiating spiritual master, and those who
take shelter of him are his initiated disciples. The instructions given to
Mäyädevé by Nämäcärya Çréla Öhäkura Haridäsa Prabhu, the king of devotees,
regarding spiritual initiation are described in Çré Caitanya-caritämåta (Antya
3.240-241) as follows:
saìkhyä-näma-saìkértana—ei 'mahä-yajïa' manye
tähäte dékñita ämi ha-i prati-dine
yävat kértana samäpta nahe, nä kari anya käma

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kértana samäpta haile, haya dékñära viçräma

“I have been initiated into a vow to perform a great sacrifice by chanting the
holy name a certain number of times every day. As long as the vow to chant is
unfulfilled, I do not desire anything else. When I finish my chanting, then I
have an opportunity to do anything.”
Unless one becomes qualified as a sacrificial brähmaëa in the sacrifice of
chanting the holy names, the name of Kåñëa does not manifest. Although
Öhäkura Haridäsa Prabhu was not a seminal or Vedic brähmaëa, he attained the
position of a qualified initiated brähmaëa:
koöi-näma-grahaëa-yajïa kari eka-mäse
ei dékñä kariyächi, haila äsi' çeñe
“I have vowed to chant ten million names in a month. I have taken this vow,
but now it is nearing its end.”
A madhyama-adhikäré should mentally show respect to the kaniñöha-adhikäré
who is properly initiated and engaged in chanting the holy names of Kåñëa.
One who has surpassed the stage of kaniñöha-adhikära through the process of
chanting the holy names and who engages in worshiping the Supreme Lord
with transcendental realization, such a madhyama-adhikäré should be offered
respectful obeisances and his guidance should be followed. And one who is
constantly engaged in worshiping Kåñëa with transcendental realization, who
has completely given up aversion to Hari, and who does not condemn even
those who are envious of Hari—such a mahä-bhägavata should be respectfully
served with the conviction that his association is most desirable.
A Vaiñëava whose life has become successful by taking initiation has no false
ego. Çré Jéva Gosvämé Prabhu quotes the following verses from the Padma
Puräëa in this connection:
ahaìkåtir ma-käraù syän na-käras tan niñedhakaù
tasmät tu namasä kñetri- svätantryaà pratiñidhyate
bhagavat-paratantro 'sau tadäyatätma-jévanaù

tasmät sva-sämarthya-vidhià tyajet sarvam açeñataù
éçvarasya tu sämarthyät nälabhyaà tasya vidyate

tasmin nyasta-bharaù çete tat-karmaiva samäcaret
“The holy names of the Lord are directly the Supreme Personality of Godhead.
When the word namaù is added to the names of the Lord it indicates
subordination to the Lord, and the combination is called a mantra. The syllable
ma refers to the material ego, and the syllable na indicates its negation.
Therefore the word namaù is used to indicate one's rejection of the false ego
under the subordination of the Lord. The living entity who possesses the “field”

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of the material body and is thus “the proprietor of the field” is called the jéva.
When the living entity uses the word namaù, his independence in the form of
absorption in matter is counteracted.
“A Vaiñëava devotee of the Lord is completely subordinate to the Lord,
meaning that his life is fully dedicated to the Lord. Therefore a Vaiñëava must
completely give up his independent endeavors and concocted formalities.
“By the unlimited potency of the Lord, there is nothing unachievable for His
devotees. Devotees should be fully dependent on the Lord and properly
engaged in His service.”
The çästras that enjoin one should take initiation from a qualified
transcendentalist who has perfected his life by chanting mantras. There is no
possibility of receiving transcendental knowledge from an unqualified person
who is bound by the false ego of high birth and greed for money. Therefore
those who desire their own welfare should give up the materialistic, proud, so-
called guru and take proper initiation from a Vaiñëava guru. If one has a
prominent false ego and a material conception of life, then he will naturally
become envious of the transcendental Vaiñëavas. One should give up the so-
called guru who is envious of the Vaiñëavas, knowing him to be a nondevotee.
If one fails to do so, one will incure sin and deviate from the path of devotion.
Çré Jéva Gosvämé Prabhu has instructed the devotees of the Lord how to nourish
their practice of devotional service in the following way:
vaiñëava-vidveñé cet parityäjya eva, “guror apy avaliptasye”ti smaraëät. tasya
vaiñëava-bhäva-rähityenävaiñëavatayä “avaiñëavopadiñöena” iti vacana-viñayatväc
ca. yathokta-lakñaëasya çré-guror avidyamänatäyäà tu tasyaiva mahä-
bhägavatasyaikasya nitya-sevanaà paramaà çreyaù.
“If a so-called guru is envious of the Vaiñëavas, then one should reject him,
5
remembering the guror apy avaliptasya versev In the Mahäbhärata (Udyoga-
parva 179.25) it is stated:
guror apy avaliptasya käryäkäryam ajänataù
utpatha-pratipannasya parityägo vidhéyate
“A so-called guru addicted to sensual pleasure and polluted by vice, who is
ignorant and has no power to discriminate between right and wrong, and who
follows processes other than pure devotional service must be abandoned.”5.
This so-called guru does not have the qualities of a Vaiñëava, therefore such a
nondevotee should not be accepted as a guru. Those devotees who desire
eternal welfare should say farewell to such so-called gurus, knowing them to be
6
the subjects of the avaiñëavopadiñöena versevi FIn the Hari-bhakti-viläsa (4.366)
it is stated:
avaiñëavopadiñöena mantreëa nirayaà vrajet
punaç ca vidhinä samyag grähayed vaiñëaväd guroù

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“One who gets his mantra from a guru who is a nondevotee and addicted to
female association is doomed to a life in hell. Therefore such a person must
immediately approach a genuine Vaiñëava guru and again accept the mantra
from him according to the rules of scripture.”6. In the absence of a genuine
Vaiñëava guru who fits the description given above, one should constantly
serve a mahä-bhägavata for one's ultimate welfare.”
Those who blaspheme Vaiñëavas can never become devoted to Lord Hari. Due
to their sinful activities, those who are not devotees of Kåñëa cannot become
Viñëu-janas. The Vaiñëavas should always associate with their own compatriots
and should pass their time hearing and chanting topics of the Lord and His
devotees. Otherwise, as a result of bad association, they will forget their
constitutional position as Hari-janas and become greatly proud of being rich,
learned, brahminical, and so on.
In His instructions to Çré Sanätana, Çréman Mahäprabhu has personally
mentioned two main reasons why a Vaiñëava may lose his standing as a
Vaiñëava. If a practitioner indulges in either of them, he can no longer remain a
Hari-jana. When one ceases to perform fruitive activities, mundane pride leaves
him aside. Just as a brähmaëa who does not behave properly and lacks the
appropriate brahminical qualities becomes a çüdra or outcaste, so a Hari-jana
whose devotional service to Lord Kåñëa becomes interrupted and who comes
under the influence of women due to material absorption falls from the position
of a Vaiñëava and then considers that following the varëäçrama principles is of
utmost importance.
In the Çré Caitanya-caritämåta, Madhya-lélä, Chapter Twenty-two, it is stated:
asat-saìga-tyäga,—ei vaiñëava-äcära
`stré-saìgé'—eka asädhu, `kåñëäbhakta' ära
eta saba chäòi' ära varëäçrama-dharma

akiïcana haïä laya kåñëaika-çaraëa
vidhi-dharma chäòi' bhaje kåñëera caraëa

niñiddha päpäcäre tära kabhu nahe mana
ajïäne vä haya yadi `päpa' upasthita

kåñëa täìre çuddha kare, nä karäya präyaçcitta
jïäna-vairägyädi—bhaktira kabhu nahe àìga'

ahiàsä-yama-niyamädi bule kåñëa-bhakta-saìga
“A Vaiñëava should always avoid the association of ordinary people. Common
people are very much materially attached, especially to women. Vaiñëavas
should also avoid the company of those who are not devotees of Lord Kåñëa.

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“Without hesitation, one should take the exclusive shelter of Lord Kåñëa with
full confidence, giving up bad association and even neglecting the regulative
principles of the four varëas and four äçramas. That is to say, one should
abandon all material attachment.
“Although the pure devotee does not follow all the regulative principles of
varëäçrama, he worships the lotus feet of Kåñëa. Therefore he naturally has no
tendency to commit sin.
“If, however, a devotee accidentally becomes involved in a sinful activity, Kåñëa
purifies him. He does not have to undergo the regulative form of atonement.
“The path of speculative knowledge and renunciation is not very essential for
devotional service. Indeed, good qualities such as nonviolence and mind and
sense control automatically accompany a devotee of Lord Kåñëa.”
The first obstacle for being able to identify oneself as a Vaiñëava is stré-saìga,
association with women. Association with women is of two types, the first of
which is regulated association based on varëäçrama principles. In the Çré
Caitanya-caritämåta, Ädi-lélä, Chapter One, it is said:
kåñëa-bhaktira bädhaka—yata çubhäçubha karma
seha eka jévera ajïäna-tamo-dharma
“All kinds of activities, both auspicious and inauspicious, that are detrimental
to the discharge of transcendental loving service to Lord Çré Kåñëa are actions of
the darkness of ignorance.”
Çréla Öhäkura Narottama has also said:
puëya se sukhera dhäma, tähära nä laio näma
päpa puëya dui parihara
“Don't even talk about pious activities, which are the source of all happiness.
Give up both pious and sinful activities.”
Giving up the association of Hari-janas and becoming overly attached to the
wife under one's protection is the symptom of bad association. But remaining in
the gåhastha äçrama in order to increase Kåñëa's family cannot be called stré-
saìga. The second kind of stré-saìga is unregulated association with women,
which is irreligious and which creates disturbances in the varëäçrama society,
because those who indulge in such association are engaged in sinful activities,
abominable activities, or inactivity, and as a result they go to hell. The sinful
people of the material world are completely unqualified to be called Vaiñëavas.
And pious people who strictly follow the rules and regulations of varëäçrama
but are indifferent to the service of Hari are also completely unqualified to be
called Hari-janas.
If the lowest classes of Prakåti-janas are addressed as Hari-janas, then those who
address them as such are ineligible to have the fortune of being called Hari-
janas.

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If varëäçrama and other fruitive activities enjoined in the çästras become

prominent in one's life, then one cannot become akiïcana, or fully dependent
on the Lord; rather these activities provoke offenses against the chanting of the
holy names in the form of conceptions of “I” and “mine.” If a person who is
fully surrendered to Kåñëa becomes proud of following varëäçrama principles,
then it must be considered that he has become most unfortunate. Due to the
influence of association with women, the whole material world is daily
advancing in aversion to Hari. No one is able to understand the position of the
Vaiñëavas.
Moreover, even if one gets freedom from material existence by giving up the
regulated and unregulated association of women, he is still not completely
delivered. He may still be bound by the nondevotional behavior of dharma,
artha, and käma, which are simply three other forms of stré-saìga. Mokña,
though not a form of stré-saìga, is nevertheless a relative accomplishment,
being simply the absence of material conceptions. Therefore the constant
favorable cultivation of Kåñëa consciousness has been established as the
principle item amongst the Vaiñëava codes of behavior for removing the
illusions of the nondevotees. Those who desire liberation are also nondevotees.
Such persons reject varëäçrama principles, engage in self-worship, and falsely
claim to be paramahaàsas; therefore they cannot be Vaiñëavas. If one realizes
the transcendental position of the Hari-janas and serves them, then he can also
become a Hari-jana. If one wants to ascertain the process for achieving
devotional service through material knowledge, his endeavor will simply be
another form of karma. If one wants to ascertain the process for achieving
devotional service through impersonal speculation, his endeavor will be
dominated by the process of jïäna. And if one simply wants to immediately
enjoy sense gratification without considering its good and bad effects, his
endeavor will simply be another form of sense gratification. There is no
possibility for these three types of persons to achieve devotional service, which
is the eternal spiritual propensity of the Hari-janas. The term “nondevotees”
refers to these three types of persons; Jaräsandha, Kaàsa, Çiçupäla, and others
are also among the nondevotee aspirants of liberation averse to Kåñëa.
The enlightenment of the path of jïäna is considered most powerful by the
karmés who are attached to religiousity, economic development, and sense
gratification. But since it is an obstacle to the cooling moonshine of devotional
service, it is not regarded highly by the unalloyed devotees who have already
achieved knowledge and supreme auspiciousness. When the nondevotees who
are averse to devotional service see the prohibited sinful activities of the
pseudo-devotees, they become eager to treat them with their own medicine. But
real devotees, or Hari-janas, are not affected by such diseases. If a
nonduplicitous aspiring Hari-jana is in any way infected by the influence of

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either of these three categories, then Lord Kåñëa Himself protects him.
The Çrémad Bhägavatam (11.20.27-30) states as follows:
jäta-çraddho mat-kathäsu nirviëëaù sarva-karmasu
veda duùkhätmakän kämän parityäge 'py anéçvaraù
tato bhajeta mäà prétaù çraddhälur dåòha-niçcayaù

juñamäëaç ca tän kämän duùkhodarkäàç ca garhayan
proktena bhakti-yogena bhajato mäsakån muneù

kämä hådayyä naçyanti sarve mayi hådi sthite
bhidyate hådaya-granthiç chidyante sarva-saàçayäù

kñéyante cäsya karmäëi mayi dåñöe 'khilätmani
[The Supreme Lord said:] “One who develops faith in My names, qualities, and
pastimes, who has given up attachment for worldly and Vedic activities and
their fruits, who has understood material sense gratification as the source of
misery yet is unable to give it up—such a faithful devotee has firm conviction
that all his neccessities will be attained simply by the execution of devotional
service, so he goes on enjoying the sense gratification that he knows will lead to
misery, while condemning this sense enjoyment and worshiping Me with pure
love. In this way an introspective person constantly engages in My devotional
service as I have described it, and I take residence in his heart and personally
vanquish the contamination of lust. If one installs Me in his heart, faults can no
longer remain there; the knots in his heart are untied, his doubts are removed,
and his desires for fruitive activities are eradicated.”
The conditioned souls who are attached to and maddened by material sense
enjoyment proudly consider themselves the doers and thus become bound in
the manifold network of karma. When such people come to understand that the
results of their karma are insignificant, then only do they begin to give up their
attempt to lord it over material nature and develop faith in the topics of the
Supreme Lord. When one develops faith in the topics of Lord Hari, he can give
up self-identification as the doer and his desire to lord it over. He then
understands that all forms of material sense gratification are simply
impediments on the path towards his goal of life. Yet even after understanding
this, he is unable to give up his long-standing inclination for sense gratification
due to bad habits and weak faith.
If one who is situated in such an unfortunate state desires to increase his faith
in the topics of Hari and serve Him with strong attachment, then the firm
conviction that Ìf I consider myself the doer, I will simply meet with miseries
in this world' will to a great extend protect one from material attachment.
When one takes shelter at the lotus feet of a spiritual master and engages in the

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exclusive service of the Lord, following in the footsteps of the mahäjanas, then
the transcendental Absolute Truth will capture his heart and all desires other
than to serve Kåñëa will be vanquished. At that time the contamination
produced from lust that has accumulated from many lifetimes, will be
evacuated. He then no longer has any doubt; in other words, he understands
that the path of devotional service is sublime. At that time he also understands
the uselessness of considering himself the doer. When his self-identification as
the doer with the aim of sense gratification becomes diminished, at that time he
displays symptoms of full surrender such as all his activities are dedicated to
satisfying the Supreme Lord, all his endeavors are directed towards pleasing
Kåñëa, and he considers “Kåñëa is my only protector.”
Cherished by the paramahaàsas, the Çrémad Bhägavatam (10.2.33) states:
tathä na te mädhava tävakäù kvacid
bhraçyanti märgät tvayi baddha-sauhådäù
tvayäbhiguptä vicaranti nirbhayä

vinäyakänékapa-mürdhasu prabho
“Lord Brahmä said: O Mädhava, Supreme Personality of Godhead, Lord of the
goddess of fortune, Hari-janas completely in love with You do not fall like the
seekers of other goals—the karmés and the relatively superior jïänés—fall from
their respective unsteady paths. O my Lord, the Hari-janas are always protected
by You and thus fearlessly traverse over the head of the commander-in-chief of
those who create obstacles.”
The devotees of the Lord do not remain in a dangerous situation; rather, they
continue to serve Hari with transcendental realization. But if they happen to
lack transcendental realization, the Lord gives them knowledge so that they can
understand themselves as Hari-janas. Needless to say, unregulated sense
enjoyers, karmés, and jïänés are all desirous of physical and non-physical
enjoyment, so there is no possibility of their achieving auspiciousness. But if
they give up their respective material desires, they can become devoted Hari-
janas.
In the Çrémad Bhägavatam (5.18.12) it is stated:
yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
haräv abhaktasya kuto mahad-guëä

manorathenäsati dhävato bahiù
There is no need for a devotee to separately endeavor for acquiring artificial
saintly qualities, like those with concepts other than devotional service who are
haunted by the ghosts of karma and jïäna. If one is on the platform of

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devotional service, then all saintly qualities automatically manifest in him. Çré
Prahläda Mahäräja said, “Those who have unmotivated devotion for the
Personality of Godhead always possess all good qualities. They are perfectly
established in these good qualities. Such exalted qualities, however, can never
remain in anyone who is not a Hari-jana. Because the unregulated sense
enjoyers, karmés, and jïänés desire something other than the Supreme Lord and
thus their minds are attracted to changeable products of illusion and external
objects of sense gratification, their absorption in various changing, ephemeral
objects is only momentary. Thus the great qualities of saintly persons cannot
find a place in their hearts permanently or for any duration of time.” Today we
may see some good qualities in something and consider it excellent, but over
the course of time that excellence does not remain constant, being differently
seen in the eyes of different viewers from different points of view at different
times. Hari-janas, however, are eternal and their activities are eternal. All the
perceived and perceiving beings of Vaikuëöha, moreover, are adorned with the
transcendental qualities of being eternal, faultless, unlimited, and absolutely
desirable.
Pure unalloyed Vaiñëavas are actually very rare. Those who can say, “Such ideal
Vaiñëava character is most desirable,” are also seldom found in this world.
Therefore the only means of achieving the highest goal of life is to simply hear
and chant the topics of Hari and the Hari-janas. If for even a moment anyone,
whether qualified or unqualified, down to the lowest sinner, factually
recognizes that the saintly Hari-janas are the topmost entities in the fourteen
worlds and beyond and that they are therefore most respectable, then their
respective spiritual practices will certainly increase our festive joy. The number
of such qualified devotees is such a small fraction of the world's population!
Therefore it is most important that the supreme ideal position of the Hari-janas
should be somewhat realized in the heart of every living entity.
The wicked tendency of dedicated Prakåti-janas is to completely reject the
worship of Hari. It is stated in the Çré Caitanya-caritämåta (Madhya-lélä,
Chapter 19) as follows:
tära madhye `sthävara', jaìgama'—dui bheda
jaìgame tiryak-jala-sthalacara-vibheda
tära madhye manuñya-jäti ati alpatara

tära madhye mleccha, pulinda, bauddha, çabara
veda-niñöha-madhye ardheka veda `mukhe' mäne

veda-niñiddha päpa kare, dharma nähi gaëe
dharmäcäri-madhye bahuta `karma-niñöha'

koöi-karma-niñöha-madhye eka jïäné' çreñöha

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koöi-jïäni-madhye haya eka-jana `mukta'

koöi-mukta-madhye `durlabha' eka kåñëa-bhakta
kåñëa-bhakta—niñkäma, ataeva `çänta'

bhukti-mukti-siddhi-kämé—sakali àçänta'
“The unlimited living entities can be divided into two divisions–those that can
move and those that cannot move. Among living entities that can move, there
are birds, aquatics and animals.
“Although the living entities known as human beings are very small in
quantity, that division may be still further subdivided, for there are many
uncultured human beings like mlecchas, pulindas, bauddhas and çabaras.
“Among human beings, those who are followers of the Vedic principles are
considered civilized. Among these, almost half simply give lip service while
committing all kinds of sinful activities against these principles. Such people do
not care for the regulative principles.
“Among the followers of Vedic knowledge, most are following the process of
fruitive activity and distinguishing between good and bad work. Out of many
such sincere fruitive actors, there may be one who is actually wise.
“Out of many millions of such wise men, one may actually become liberated
[mukta], and out of many millions of such liberated persons, a pure devotee of
Lord Kåñëa is very difficult to find.
“Because a devotee of Lord Kåñëa is desireless, he is peaceful. Fruitive workers
desire material enjoyment, jïänés desire liberation, and yogis desire material
opulence; therefore they are all lusty and cannot be peaceful.”
We find it written that there are only twelve Hari-janas in the four yugas—
Satya, Tretä, Dväpara, and Kali. Does this mean that the Hari-janas have given
up Vaiñëavism to serve the materialistic Prakåti-janas? Is this the conclusion of
the çästras? Every living entity is constitutionally a servant of Kåñëa, or a Hari-
jana. The living entity is bound by the ropes of mäyä in proportion to his
forgetfulness of his identity as the servant of Kåñëa. He then identifies himself
as a smärta. Mundane foolishness is greatly diminished for one who realizes
that an unalloyed Hari-jana is worshipable throughout the three worlds and is
nondifferent from Hari, as His servant.
By His sweet will, the Supreme Lord often sends His associates into this
material world in order to treat the conditioned souls. This is also one of the
Lord's tests. In order to spread His glories, to show how exclusively devoted to
His service certain Hari-janas are, and to bring other Hari-janas back to His
abode, the supreme enjoyer of transcendental pastimes sends His own associate
or associates into this material world as His “devotee-incarnations.” The actual
facts are distorted if such personalities are counted among those who have
become perfect by regulated practice. Those Hari-janas who appear within this

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world as bhakta-avatäras before, during, or after the appearance of the Lord are
not in the category of sädhana-siddha devotees. And those Hari-janas who are
followers of the twelve perfect devotees are counted among the sädhana-siddha
devotees.
While studying the history of the Çré-sampradäya, we came to know that twelve
perfect associates of the Lord appear at different times in this world from
Vaikuëöha in order to benefit the living entities. Also from authoritative
Gauòéya texts such as Çré Gaura-gaëoddeça-dépikä we can learn of the identities
the Lord and His associates of Goloka and Vaikuëöha assume in gaura-lélä.
When a living entity achieves perfection by worshiping Hari and realizes his
perfect and uncontaminated status as a servant of Kåñëa, he then discovers his
own eternal identity and the Lord becomes constantly manifest to him. Persons
who are averse to the Hari-janas, however, can never understand this fact.
The activities and symptoms of Vaiñëavas are completely beyond the
understanding of persons with material intelligence. During the four yugas,
innumerable Hari-janas have honestly worshiped the Supreme Lord, showing a
perfect example in their lives. By the hostile counteractive measures of the
smärtas, they were neither broken-hearted, discouraged, nor induced to give up
their position as Hari-janas. Those who are unfortunate and less intelligent
become bound by the results of pious and impious activities and create enmity
with the Hari-janas.
The Vaiñëava-maïjuñä quotes the following from the Prapannämåta, Chapter
Seventy-four:
käñära-bhüta-mahad-ähvaya-bhaktisäräù
çrémac-chaöhäri-kulaçekhara-viñëucittäù
bhaktäìghri-reëu-muniväha-catuñ-kavéndräù
te divya-süraya iti prathitä daçorvyäà
godä yaténdra-miçräbhyäà dvädaçaitän vidur budhäù

visåjya godäà madhura- kavinä saha sattama
kecid dvädaça-saìkhyätän vadanti vibudhottamäù
The history of these associates of the Lord in the Çré-sampradäya are described
in Sanskrit language in the two books Divya-süri-carita and Prapannämåta; in
the Maëipraväla language, which is a mixture of Sanskrit and Tamil, in the
books Guru-paramaparäi-prabhäva, Prabandha-sära, and Upadeça-ratna-mäläi;
and in the Dravidian Tamil language in the book Paòa-naòai-vilakkam.
(1) Käñära Muni, or Sara Yogé (Payaga-i Älvär), (2) Bhüta Yogé (Pudatta Älvär),
who was an incarnation of the Lord's conch, (3) Bhränta Yogé, or Mahad (Pe
Älvär), (4) Bhaktisära (Tirumaòisäippiräë Älvär), (5) Çaöhäri, also known as
Çaöhakopa, Paräìkuça, and Bakuläbharaëa (Nammä Älvär), (6) Kulaçekhara

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(Kulaçekhara Älvär), who was an incarnation of the Kaustubha gem, (7)

Viñëucitta (Peri-i Älvär), who was an incarnation of Garuòa, (8)
Bhaktäìhgrireëu (Toëòäraòippaòi Älvär), (9) Muniväha, also known as
Yogéväha and Präëanätha (Tiruppäëi Älvär), who was an incarnation of
Çrévatsa, (10) Catukavi, or Parakäl (Tirumaìga-i Älvär), who was an
incarnation of the Lord's bow, (11) Godä (Äëòäl), who was an incarnation of
Nélä Lakñmé, (12) Rämänuja (Yambärumänär, Uda-iyävär, Iläi Älvär), who was
an incarnation of Lakñmaëa, and (13) Madhura Kavi (Madhura Kavigal Älvär).
It is not that only South Indian devotees have come from Vaikuëöha; if we look
at the pastimes of the pure devotees of Bengal, we will realize that they are also
eternal Hari-janas. We will now quote a few examples from the Gaura-
gaëoddeça, Rämänuja-carita, and Madhva-carita.
Those who have attained perfection in their bhajana have realized their own
constitutional position. But nowadays in the Gauòéya Vaiñëava-sampradäya
some immature païcarätrika-mantra traders are presenting imaginary material
names and forms as the goal of life and the path of perfection (siddha-praëälé);
in this way they gratify the minds of their disciples as well as disclose their own
foolishness and ignorance of the Vaiñëava literatures. We are not talking about
these persons. The realizations of those who came to know their constitutional
position by the strength of their authentic worship of Hari (hari-bhajana) were
often written down by their disciples in various parts of India at various times.
We do not wish speak further on this subject. Yet it is also true that universally
honored persons like Çré Madhväcärya, the incarnation of Väyu, Bhéma, or
Hanumän; Çré Rämänuja, the incarnation of Saìkarñaëa; and Gauòéya Vaiñëavas
like Prabhuvara Çré Rüpa Gosvämé, Prabhuvara Çré Sanätana Gosvämé,
Prabhuvara Çré Raghunätha Gosvämé, Prabhu Çré Narottama Öhäkura, Çré
Çyämänanda Prabhu, Prabhu Çré Narahari Sarakära Öhäkura, Éçvaré Çré Çrématé
Jähnavä Devé, and others, as well as Çrépäda Viçvanätha Cakravarté Prabhu,
Çrépäda Baladeva Vidyäbhüñana Prabhu, various çrépäda-siddha-bäbäjé Prabhus,
Prabhuvara Çré Çrémad Bhaktivinoda Öhäkura, and Çrépäda Paramahaàsa Çré Çré
Viñëupäda Çré Çré Gaurakiçora däsa Prabhuvara never performed devotional
service with the mentality of mortal living beings fallen in the pit of smärta
attitudes. These personalities had all realized their individual spiritual identities
and, being fixed in pure devotional service, they revealed the transcendental
nature of their bhajana.
Mortal beings who do not understand the bhägavata or païcarätrika paths, who
are imperfect, expert in the false egoism of material birth and so on, and
desirous of taking the post of äcärya for the sake of money can never become
Hari-janas. They are all nondevotees. Their acting as family gurus is just like
the mundane activities of weavers, potters, blacksmiths, cobblers, shopkeepers,
reciters, singers, and drummers. But this is completely different from the

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transcendental faith of the Vaiñëavas. Since we are shoe carriers for the Hari-
janas, we also agree with this description.
The Hari-janas are divided into five types according to their taking shelter of
each of the five primary rasas—çänta, däsya, sakhya, vätsalya, and mädhurya.
There is a further division into two categories: If one takes shelter of regulative
devotional service, which is predominated by appreciation of the Lord's
opulences on the strength of the injunctions of scriptures and the spiritual
master, that is called vaidha-märga; and if one follows according to his own
taste a particular resident of Vraja and accepts devotional service as his
constitutional engagement, it is called räga-märga. This is explained in the Çré
Caitanya-caritämåta, Madhya-lélä, Chapter Twenty-four, as follows:
`vidhi-bhakta', `räga-bhakta',—dui-vidha näma
dui-vidha bhakta haya cäri cäri prakära

päriñada, sädhana-siddha, sädhaka-gaëa ära
jäta-ajäta-rati-bhede sädhaka dui bheda

vidhi-räga-märge cäri cäri—añöa bheda
vidhi-bhaktye nitya-siddha päriñada—`däsa'

`sakhä' `guru' `käntä-gaëa',—cäri-vidha prakäça
sädhana-siddha—däsa, sakhä, guru, känta-gaëa

jäta-rati sädhaka-bhakta—cäri-vidha jana
ajäta-rati sädhaka-bhakta,—e cäri prakära

vidhi-märge bhakte ñoòaça bheda pracära
räga-märge aiche bhakte ñoòaça vibheda

dui märge ätmärämera batriça vibheda
“There are two types of ätmärämas—one is engaged in regulative devotional
service and the other is engaged in spontaneous devotional service.
“The ätmärämas engaged in regulative and spontaneous devotional service are
further categorized into four groups. There are the eternal associates, the
associates who have become perfect by devotional service, and those who are
engaged in devotional service and are called sädhaka.
“Those who are practicing devotional service are either mature or immature.
Therefore the sädhakas are of two types. Since the devotees execute either
regulative devotional service or spontaneous devotional service and there are
four groups within these two divisions, altogether there are eight varieties.
“By executing regulative devotional service, one is elevated to the platform of
an eternally perfect associate—such as a servant, friend, superior or beloved

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woman. These are of four varieties.

“Among those who have perfected themselves by devotional service, there are
servants, friends, superiors and beloved damsels. Similarly, there are four types
of mature devotees.
“Within the category of regulative devotional service, there are also immature
devotees. These are also of four varieties. Thus in regulative devotional service
there are altogether sixteen varieties.
“On the path of spontaneous devotional service, there are also sixteen
categories of devotees. Thus there are thirty-two types of ätmärämas enjoying
the Supreme Lord on these two paths.”
The supremely pure devotional service given to the Gauòéya Vaiñëavas by
Çréman Mahäprabhu is incomparable. This devotional service is not offered to
any person within the fourteen worlds. The devotees have no object of service
even in the waters of the Virajä, which is situated beyond the material universe
and which cleanses one of the three modes of nature. This Virajä is the highest
destination for those on the path of karma. Brahmaloka is situated on the other
side of the Virajä. In the nondifferentiated Brahmaloka there is no recipient for
one's devotional service. This is the highest destination attained through
impersonal knowledge. Passing beyond Brahmaloka, one comes to the abode of
Çré Vaikuëöha, where Lord Näräyaëa resides. The regulated worshipers on the
path of païcarätrika serve their worshipable Lord Näräyaëa here under the
shelter of two and half rasas—çänta, däsya, and sakhya with awe and reverence.
Above Vaikuëöha is Goloka Våndävana, where Çré Kåñëacandra, who is the
perfect object for all five rasas, is eternally worshiped by His devotees, who are
the repositories of love. Devotional service is meant for Him alone. Since the
Hari-janas' worshipable Lord is not present within the fourteen worlds as any
material object, within the waters of the Virajä as the neutral balance of the
material modes, or within Brahmaloka in formless Brahman, they have nothing
do with these places. The worshipable Lord of the païcarätrika Vaiñëavas
resides in Vaikuëöha, and the worshipable Lord of the bhägavata Vaiñëavas
resides in Goloka. One should worship one of these Lords.
In the Çré Caitanya-caritämåta (Madhya 19.151-154) Çréman Mahäprabhu
speaks as follows:
brahmäëòa bhramite kona bhägyavän jéva
guru-kåñëa-prasäde päya bhakti-latä-béja
mälé haïä kare sei béja äropaëa

çravaëa-kértana-jale karaye secana
upajiyä bäòe latä `brahmäëòa' bhedi' yäya

`virajä' `brahma-loka' bhedi' `para-vyoma' päya

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tabe yäya tad-upari `goloka-våndävana'

`kåñëa-caraëa'-kalpa-våkñe kare ärohaëa
“The living entity is wandering up and down, from one planet to another, and
he is very fortunate if by the mercy of the spiritual master and Kåñëa Himself he
can get the seed of devotional service to Kåñëa.
“When a person receives the seed of devotional service, he should take care of
it by becoming a gardener and sowing the seed in his heart. If he waters the
seed gradually by the process of çravaëa and kértana [hearing and chanting],
the seed will begin to sprout.
“As one waters the bhakti-latä-béja, the seed sprouts, and the creeper gradually
increases to the point where it penetrates the walls of this universe and goes
beyond the Virajä River between the spiritual world and the material world. It
attains Brahmaloka, the Brahman effulgence, and, penetrating through that
stratum, it reaches the spiritual sky and the spiritual planet Goloka Våndävana.
“Being situated in one's heart and being watered by çravaëa-kértana, the bhakti
creeper grows more and more. In this way it attains the shelter of the desire tree
of the lotus feet of Kåñëa, who is eternally situated in the planet known as
Goloka Våndävana in the topmost region of the spiritual sky.”
Nothing material, no matter how glorious, can be compared with these
superexcellent devotees of the Lord. As one cannot compare a mustard seed
with Mount Meru, a drop of water with the ocean, or a dwarf with the high sky,
it is similarly improper to compare the prestige of the Hari-janas with any
ordinary mundane prestige. We will now cite some examples from the
scriptures and some narrations of the mahäjanas regarding the pathetic results
achieved by materially conditioned entities who endeavor to directly or
indirectly criticize, envy, or disrepect such Hari-janas with either their speech,
bodies, or minds.
The Skanda Puräëa states:
yo hi bhägavataà lokam upahäsaà nåpottama
karoti tasya naçyanti artha-dharma-yaçaù-sutäù
nindäà kurvanti ye müòhä vaiñëavänäà mahätmanäm

patanti pitåbhiù särdhaà mahä-raurava-saàjïite
hanti nindati vai dveñöi vaiñëavän näbhinandati

krudhyate yäti no harñaà darçane patanäni ñaö
“O best of kings, if one derides an exalted devotee, he loses the results of his
pious activities, his opulence, his reputation, and his sons. Those fools who
blaspheme great Vaiñëavas fall down to the hell known as Mahäraurava,
accompanied by their forefathers. Whoever kills or blasphemes a Vaiñëava,
whoever is envious of or angry with a Vaiñëava, and whoever does not offer

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proper greetings or feel joy upon seeing a Vaiñëava certainly becomes fallen.”
In the Amåta-säroddhära it is stated:
janma-prabhåti yat kiïcit sukåtaà samupärjitam
näçam äyäti tat sarvaà péòayed yadi vaiñëavän
“If one gives pain to the Vaiñëavas, then the results of his pious activities like
high birth and high caste are all destroyed.”
In the Dvärakä-mähätmya it is said:
kara-patraiç ca phälyante su-tévrair yama-çäsanaiù
nindäà kurvanti ye päpä vaiñëavänäà mahätmanäm
püjito bhagavän viñëur janmäntara-çatair api

prasédati na viçvätmä vaiñëave cäpamänite
“Those most sinful people who criticize great Vaiñëavas are subjected by
Yamaräja to the severe punishment of being sliced in pieces by very sharp saws.
Lord Hari, the Supersoul of the entire universe, is never pleased with the
miscreant who insults a Vaiñëava, even if he has worshiped Viñëu for hundreds
of births.”
Also in the Skanda Puräëa it is said:
pürvaà kåtvä tu sammänam avajïäà kurute tu yaù
vaiñëavänäà mahé-päla sänvayo yäti saìkñayam
“O ruler of the world, one who first respects a Vaiñëava and then later insults
him is vanquished along with his family.”
In the Brahma-vaivarta Puräëa, Kåñëa-janma-khaëòa, it is stated:
ye nindanti håñékeçaà tad-bhaktaà puëya-rüpiëam
çata-janmärjitaà puëyaà teñäà naçyati niçcitam
te pacyante mahä-ghore kumbhépäke bhayänake

bhakñitäù kéöa-saìghena yävac candra-diväkarau
tasya darçana-mätreëa puëyaà naçyati niçcitam

gaìgäà snätvä ravià dåñöä tadä vidvän viçuddhyati
“Those who criticize Lord Håñékeça or the Vaiñëavas, who are under His all-
auspicious shelter, lose all the pious credits they have accrued in a hundred
births. Such sinners rot in the Kumbhépäka hell and are eaten by hordes of
worms for as long as the sun and moon exist. If one sees a person who
blasphemes Lord Viñëu and His devotees, then the results of all his pious
activities are lost. When learned persons see such non-Vaiñëavas, they purify
themselves by taking bath in the Ganges and looking at the sun.”
Çré Rämänujäcärya has stated:

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çrémad bhägavatärcanaà bhagavataù püjä-vidher uttamam

çré-viñëor avamänanäd guru-taraà çré-vaiñëavollaìghanam
térthäd acyuta-pädajäd guru-taraà térthaà tadéyäìghri-jam
püjanäd viñëu-bhaktänäà puruñärtho 'sti netaraù

teñu tad-dveñataù kiïcit nästi näçanam ätmanaù
çré-vaiñëavair mahä-bhägaiù salläpaà kärayet sadä

tadéya-düñaka-janän na paçyet puruñädhamän
çré-vaiñëavänäà cihnäni dhåtväpi viñayäturaiù

taiù särdhaà vaïcaka-janaiù saha-väsaà na kärayet
“The worship of Vaiñëavas is greater than the worship of the Supreme Lord.
Insulting a Vaiñëava is more offensive than insulting Lord Viñëu. The water
that has washed the feet of a devotee is more pure than the water that has
washed the feet of Kåñëa. There is no higher achievement than to worship a
Vaiñëava. There is nothing more offensive than being envious of a Vaiñëava,
which results in one's utter ruination. One should always converse with mahä-
bhägavata Vaiñëavas, and one should never see the lowest of mankind who
criticizesVaiñëavas. One should never reside with a duplicitous person who is
attached to sense gratification and decorated with the signs of a Vaiñëava.”
It is described in the Çré Caitanya-bhägavata (Madhya 5.145 and 10.102):
yata päpa haya prajä janere hiàsile
tära çata-guëa haya vaiñëave nindile
“The sin commited by being envious of other living entities is multiplied a
hundredfold if one criticizes a Vaiñëava.
ye päpiñöha vaiñëavera jäti-buddhi kare
janma janma adhama-yonite òubi' mare
“The sinful person who considers a Vaiñëava as belonging to a particular caste
repeatedly takes birth in abominable species life after life.”
In the Çré Caitanya-caritämåta, Ädi-lélä, Chapter Seventeen, and Antya-lélä,
Chapter Three, it is stated:
bhaväné-püjära saba sämagré laïä
rätre çréväsera dväre sthäna lepäïä
“He placed all the paraphernalia for worshiping the goddess Durgä outside
Çréväsa Öhäkura's door.
madya-bhäëòa-päçe dhari' nija-ghare gela
“Then he placed a pot of wine beside all this.

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tabe saba çiñöa-loka kare hähäkära

aiche karma hethä kaila kon duräcära
häòike äniyä saba düra karäila

“Then all the assembled gentlemen exclaimed, `What is this? What is this?
Who has performed such mischievous activities? Who is that sinful man?' They
called for a sweeper [häòi], who threw all the items of worship far away.
tina dina rahi' sei gopäla-cäpäla
sarväìge ha-ila kuñöha, vahe rakta-dhära
sarväìga beòila kéöe, käöe nirantara

“After three days, leprosy attacked Gopäla Cäpäla, and blood oozed from sores
all over his body. He was incessantly covered with germs and insects bit him all
over his body.
äre päpi, bhakta-dveñi, tore na uddhärimu
koöi-janma ei mate kéòäya khäoyäimu
“O sinful person, envious of pure devotees, I shall not deliver you! Rather, I
shall have you bitten by these germs for many millions of years.
koöi janma habe tora raurave patana
“ghaöa-paöiyä mürkha tuïi bhakti käìhä jäna?
haridäsa-öhäkure tuïi kaili apamäna!

sarva-näça habe tora, nä habe kalyäëa”
“You will have to fall down into hellish life for ten million births. You are a
foolish logician, what do you know about the devotional service of the Lord?
You have insulted Haridäsa Öhäkura. Thus there will be a dangerous position
for you. You should not expect anything auspicious.
kåñëa-svabhäva,—bhakta-nindä sahite nä päre
“The characteristic of Kåñëa is that He cannot tolerate blasphemy of His
devotees.”
Çré Jéva Gosvämé has written in his Bhakti-sandarbha:
vaiñëava-nindä çravaëe 'pi doña uktaù—
nindäà bhagavataù çåëvaàs tat-parasya janasya vä
tato näpaiti yaù so 'pi yäty adhaù sukåtäc cyutaù
tato 'pagamaç cäsamarthasya eva. samarthena tu nindaka-jihvä chettavyä.
taträpy asmarthena sva-präëa-parityägo 'pi kartavyaù. yathoktaà devyä—

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karëau pidhäya nirayäd yad akalpa éçe

dharmävitary asåëibhir nåbhir asyamäne
chindyät prasahya ruçatém asatäà prabhuç cej

jihväm asün api tato visåjet sa dharmaù
“Not only those who criticize Vaiñëavas are faulty, but those who hear criticism
of Vaiñëavas are also offenders. This is described in scriptures such as the
Çrémad-Bhägavatam (10.74.40): Ànyone who fails to immediately leave the
place where he hears criticism of the Supreme Lord or His faithful devotee will
certainly fall down, bereft of his pious credit.'
“The injunction to leave the place is meant only for those who are unable to
take any other steps. If one is able, he should cut out the tongue of he who is
blaspheming the Vaiñëava. And if one is unable to do this, he should give up
his life.
“In the Çrémad Bhägavatam (4.4.17) Saté, the daughter of Dakña, spoke like this:
Ìf one hears an irresponsible person blaspheme the master and controller of
religion or the Vaiñëavas, one should block his ears and go away if unable to
punish him. But if one is able, then one should cut out the tongue of that
miscreant, who is speaking such filthy language, and if unable to do this one
should give up his own life—this is the religious principle.'”
Vyavahära-käëòa
Section Concerning Behavior
The readers have already been introduced to material and spiritual personalities
in the previous two chapters. In this chapter we will discuss the comparison in
the behavior of these two.
According to mundane consideration, one has to be qualified for any activity
that he engages in. Otherwise, if an activity is performed by an unqualified
person, there will be so many obstacles. Intelligent persons at different times
have introduced various processes in order to benefit the people in general.
Among these processes, some are beneficial for the present life and some are
beneficial for the next life. Any simple-minded person can easily understand
what is beneficial for the present life, yet being unable to experience subjects of
the next life they introduce complex fallacious arguments. According to the
variety of people's taste, behavior, and expertise, they reach various conclusions
while discussing topics regarding the next life. People with similar natures who
follow such people become attached to a particular opinion and reject contrary
opinions. Generally, people in the mode of goodness have different opinions in

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every subject from those who are influenced by the modes of passion and
ignorance. And when one is situated in pure goodness and exhibits a mood of
indifference, his activities are distinct from the activities of one in goodness,
which counteracts passion and ignorance. Conceptions regarding the next life
in the hands of the four above-mentioned classes of thinkers assume four
different forms. Thus there will certainly be differences among unregulated
sense enjoyers, fruitive workers, mental speculators, and devotees. These four
categories have descended through disciplic succession in various branches
since time immemorial. People accept whatever they find favorable, and in this
way they exhibit their individual qualifications.
If one speaks only of his own qualification without understanding other's
qualifications, then there will be no benefit for the other party; rather this will
create innumerable, never-ending arguments. That is why instructions
according to one's qualification produce better results. We often hear about
quarrels between two parties, and by taking sides we identify our position. This
is called partiality. Yet as far as possible one should maintain neutrality on the
strength of superior, noble education.
When realized through only the saàvit aspect, the Absolute Truth appears
devoid of eternal bliss and is called Brahman; when realized through the
combined saàvit and sandhiné aspects, the Absolute Truth still appears devoid
of hlädiné, or spiritual bliss, and is called Paramätmä; and when the sac-cid-
änanda aspects are simultaneously manifest, the Absolute Truth is called
Bhagavän. Although the Absolute Truth is one, the knowers of the Truth have
realized this advaya-jïäna, or nondual supreme consciousness, in three
different features. An absence of hlädiné, or eternal bliss, from the Absolute
Truth is contradictory to advaya-jïäna.
vadanti tat tattva-vidas tattvaà yaj jïänam advayam
brahmeti paramätmeti bhagavän iti çabdyate
Dualist consciousness is called mäyä from the aspect of knowledge, viyoga from
the aspects of existence and awareness, and abhakti (nondevotion) from the
aspects of eternity, knowledge, and bliss. Learned transcendentalists who know
the science of the Absolute Truth call this nondual consciousness “the nondual
reality” (advaya-tattva). They call that one entity by the three names Brahman,
Paramätmä, and Bhagavän. When the Mäyäväda philosophy is resorted to,
Brahman and Paramätmä are considered different from Bhagavän.
Some learned scholars are brähmaëas, some are yogis, and some are bhägavatas.
None of these three categories of men maintain material desires. Practically it is
seen that when any of the above-mentioned transcendentalists forget their
constitutional position as a result of dualistic consciousness born of material

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absorption and they consider themselves to some extent the doers in the field of
activities due to various material desires, they then exhibit mutual differences
in their tastes. They are then swallowed by the material kingdom's conceptions
of superiority and inferiority. But when they realize their constitutional
position, their fruitive mentality is diminished and they develop equal vision.
At this point we do not wish to enter further into the complexities of the
scriptures. But we can say this much: for one who has a particular material
taste, that taste appears supreme. The faith of living beings is determined by
how they identify themselves. Therefore if we want to make an impartial
comparison, we should not be overcome by distorted understanding like the
karmés. Our impartial statements will never be in agreement with those of the
karmés. Therefore, until the karmés advance to a higher platform, they will not
be able to understand our impartial statements; they will wrongly consider us
selfish like themselves and hold us in contempt, thus uselessly wasting their
time.
We have already discussed eligibility and position. One kind of eligibility may
be strange to another person, but when he also attains that eligibility it beomes
palatable to him. Although there are different positions, steadiness in one's own
position is called piety and the opposite is called impiety. When one is situated
in a particular position, he can see the faults of others; but if the statuses are
equal, then there is no opportunity for such differences. If the brähmaëas,
yogis, and devotees do not consider each other's qualifications, there will
certainly be quarrels among them and various difficulties in ascertaining their
relative positions. If one impartially and carefully determines the position and
eligibility of a subject, he will be able to reconcile everything properly;
otherwise he merely becomes disturbed and accomplishes nothing.
Persons whose behavior we are presently comparing have various goals. Hence,
the differences in their behavior are inevitable. Prakåti-jana refers to an enjoyer
of temporary sense gratification. The term Prakåty-atéta-jana, or one who is
transcendental to material nature, is used to refer to a renunciate, while the
term Hari-jana refers to the community of those who give up the propensities
for enjoying and renouncing and are interested in the eternal service of Hari.
Just because the Prakåti-janas do not respect the behavior of the Prakåty-atéta-
janas or the Hari-janas, that does not mean that the behavior of the Hari-janas
is not respectable. Although the Hari-janas appear similar to the Prakåti-janas
while living in this world, that does not mean that their behavior will not differ.
While living with the Prakåti-janas, the Prakåty-atéta-janas approve their
activities, and since they deny their own liberated position they do not feel
inclined to behave differently from others while living in this world. But
because the contrary moods of the Hari-janas' eternal position are more or less
opposite to those of the Prakåti-janas of this material world, there are bound to

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be differences between them. Differences in transcendental realization is the

cause of this discrimination.
The three features of the nondual Absolute Truth are endowed with energies.
Bhagavän is the supreme controller of all illusory and spiritual energies,
Paramätmä, as the indwelling Supersoul, is the Lord of most of the illusory
energy and a portion of the spiritual energy, while Brahman is pure
consciousness in isolation from all qualities that are known in terms of the
Supreme Lord's energies. As an object is perceived differently by different
senses, so the Absolute Truth, although one, appears in three forms. These
three, however, should not be considered actually different. It has already been
described that the possessor of the material and spiritual energies cannot be
perceived simply through impersonal knowledge. Although through the
combined features of the sat and cit aspects the Supreme Lord's mastery over
the illusory enery and the variegatedness of Vaikuëöha is found, these features
do not reveal the fullness of the expanded pastimes of the energy and the
energetic. The Supreme Lord fully manifests only through the combination of
the sat, cit, and änanda aspects. Thus the indifferent brähmaëas who know
Brahman, the yogis who realize the Supersoul, and the devotees of the Supreme
Lord are all engaged in serving the advaya-jïäna Absolute Truth. The karmés,
who are full of material desires, the jïänés, who have renounced material
desires, and the devotees, who have developed faith in topics of Lord Hari, are
all yogis. The difference between them is that some are karma-yogés, some are
jïäna-yogés, and others are bhakti-yogés. These three types of persons have the
advaya-jïäna Truth alone as their asset. The devotees of the Lord are in full
knowledge of Kåñëa, the yogis are in full knowledge of the indwelling
Supersoul, who resides in the heart of everyone and is the master of Vaikuëöha,
and the brähmaëas are in full knowledge of impersonal Brahman, which is
devoid of variegated, transcendental, blissful pastimes. On the pretext of
philosophical argument, no one should say that the devotees have no
knowledge of Kåñëa, the yogis have no knowledge of the Supersoul, and the
brähmaëas have no knowledge of Brahman. All three in their own capacity are
actually worshipers of the advaya-jïäna Truth.
If the brähmaëas who know Brahman desire to practice yoga, they can do so;
and if they desire to worship Kåñëa, they can also do so. If the devotees of
Kåñëa become averse to worshiping Kåñëa, in other words, if they fall from the
path of devotional service, they can become karma-yogés or jïäna-yogés; and if
they fall from knowledge of Kåñëa or knowledge of the Supersoul, they can
become brähmaëas on the platform of impersonal knowledge. The yogis are
situated on a platform below the devotees of the Lord, and the brähmaëas who
know Brahman are situated on a platform below the yogis. The yogis who have
realized the Supersoul can advance to the postion of the devotees or degrade to

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the position of impersonalist brähmaëas. When brähmaëas accept the doctrine

of fruitive activities in the world of material qualities, they also become affected
by material qualities. In such a condition, the brähmaëas' impersonal
knowledge becomes dormant. And when they are freed from material qualities
by the influence of impersonal knowledge, they can also become transcendental
brähmaëas.
When the mode of passion is mixed with the mode of goodness, then a
brähmaëa becomes identified as a kñatriya. When ignorance is mixed with
passion, one is known as a vaiçya. And when the mode of ignorance is
prominent, then one gives up the mode of goodness, the status of a twice-born,
and becomes known as a çüdra. Since materialistic brähmaëas are conditioned
by the material mode of goodness, they accept various varëas within the
material kingdom. When they are situated in the nonmaterial kingdom free
from material qualities, they become known as transcendental impersonalist
brähmaëas in the form of knowers of exclusive, pure consciousness. When they
are in the nonmaterial kingdom free from material qualities and endowed with
knowledge of both matter and spirit, they become known as yogis in the form
of mixed jïänés. When they are in the nonmaterial kingdom free from material
qualities, those yogis who are knowers of Brahman endowed with all spiritual
qualities are known as devotees of Vrajendra-nandana, who is the
personification of spiritual pastimes. Therefore all living entities are eternal
servants of Kåñëa. Giving up their eternal propensities, these servants of Kåñëa
become yogis, brähmaëas, members of the four materially conditioned varëas,
animals, birds, insects, flies, worms, plants, and so on.
The Supreme Lord eternally enjoys pastimes in various forms as svayaà-rüpa,
prakäça, tad-ekätma, sväàça, and vibhinnäàça. The vibhinnäàças are known as
“separated parts” because there is a quantitative difference between them and
the others like the sväàça. But there is no difference in their spiritual qualities.
Since the vibhinnäàças possess spiritual qualities in minute quantity, they are
prone to come under the control of mäyä, the illusory energy of the fully
spiritual sväàça; but they are not eternally under the control of the external
material energy. The impersonal Brahman is the incomplete manifestation of
the Supreme Lord. Due to the Supreme Lord's complete manifestation, the same
unbroken Truth appears as the Paramätmä, or Supersoul. When this feature of
the Supreme Lord takes the role as controller of the living entities, He is known
as Paramätmä.
The unlimited energies of the Supreme Lord are divided into three categories.
His internal energy manifests His eternally relishable qualities in the form of
His spiritual pastimes. His external energy creates superior and inferior
undesirable conditions within finite time and produces the temporary nature of
things. When His separated marginal energy, the living entities, become

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conditioned, they become enjoyers of the external energy; but when they
become liberated, they eternally engage in the service of the Lord, who is the
supreme enjoyer. When the infinitesimal living entities become inclined to
serve the undivided supreme consciousness, they no longer remain controlled
by the external energy. The multitotal energetic Viñëu, who resides in
everyone's heart as the Supersoul, maintains entire universes through His
external energy. The Supreme Lord as the antaryämé, the inner witness, resides
in the topmost abode of Goloka, in the spiritual sky of Mahä-Vaikuëöha, in the
three bodies of water [käraëodaka, garbhodaka, and kñérodaka], in the
vibhinnäàça living entities, and in the kingdom of Durgä. In Goloka and in the
Vaikuëöhas He is eternally present in His original identity as svayaà-rüpa and
svayaà-prakäça. He appears in the kingdom of Durgä from time to time for
particular purposes. Although the fully independent Lord is the master of mäyä,
He descends into her kingdom. His eternal associates, the Vaiñëavas, can and
do come to this material world in their eternal spiritual forms. When the
vibhinnäàça living entities become averse to the service of Hari due to being
subject to the control of mäyä, they enjoy the fruits of their activities through
their enjoyment prone material minds and bodies. But when such living entities
become free from the coverings of karma and jïäna and devoid of material
desires through the process of sädhana-bhakti, they then cultivate the favorable
service of Lord Kåñëa. Being liberated from the bondage of mäyä, they are
established in the kingdom of bhäva and prema, or ecstasy and love, and
become famous as sädhana-siddha devotees.
Due to being situated in the marginal position, living entities who are averse to
Hari assume the nature of mixed consciousness; in other words, when the
marginal energy living entities mix with the external energy, they consider
themselves the enjoyers and then enter the material world. The cause of the
spirit soul's coming to live in this world in aversion to Kåñëa is his misuse of his
free will. When this aversion becomes strong, the living entities accept a
material mind and body in order to enjoy the temporary material world and
thus come under the control of fruitive reactions. And when, on the strength of
pious activities, they become transcendental to the varëäçrama principles,
which distinguish superior and inferior behavior in this world, they become
paramahaàsas by perfecting themselves through sädhana. Those who become
paramahaàsas are the Hari-janas. And those who fall from the platform of
paramahaàsa and engage in fruitive activities while associating with matter are
situated on the platform of varëäçrama. Conditioned souls who are situated on
the platform of varëäçrama consider that the Vaiñëava paramahaàsas are also
situated on the platform of varëäçrama. But when they see that the Hari-janas
are actually different from the Prakåti-janas, they become favorably inclined
towards Kåñëa. When conditioned souls take shelter of the Vaiñëavas' lotus feet

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without duplicity, they give up their ideas of impersonalism and fruitive work.
The living entities in this material world who are subject to punishment from
Yamaräja consider the Hari-janas, who are offered obeisances by Yamaräja, as
Prakåti-janas. In order to exhibit their humility, the swanlike paramahaàsa
Hari-janas follow varëäçrama principles and thus deceive the Prakåti-janas.
Actually the Prakåti-janas and the Hari-janas are completely opposite in nature
to each other, like illusion and reality.
While remaining in the material world, the living entities display two different
tastes regarding their object of worship. The first taste is for Brahman, which is
impersonal, without variety, and without qualities. Because Brahman is
eternally without variety, it is not a suitable object of enjoyment for the living
entities who are impelled by the illusory energy. That is why those who have a
taste for impersonalism imagine five or seven demigods as worshipable, while
in reality they are establishing various material things as their objects of
worship. The second taste is for eternal spiritual variegatedness. The
worshipable object for such living entities has an eternal name, an eternal form,
eternal qualities, eternal associates, and eternal pastimes. The impersonalatists,
however, consider that in the liberated state there is neither variegatedness nor
spiritual pastimes—this mundane, proud explanation is conceived by those
who are nondevotees of Viñëu. Some of these persons even deny the existence
of the spiritual world and become known as atheists.
There are three main opinions found among the living entities—full rejection of
the existence of the spiritual world, full acceptance of the existence of the
spiritual world, and the uncertain position of both accepting and rejecting the
existence of the spiritual world. Among those who reject the existence of the
spiritual world, some have concluded that the spiritual world has no existence
at all, some have concluded that its existence is doubtful, and others say it is
unknowable. Those who fully accept the existence of the spiritual world realize
the supermundane Personality of Godhead in two different features—aiçvarya
and mädhurya, or opulence and sweetness. And those who both accept and
reject the existence of the spiritual world consider that the transcendental
eternal existence of the living entities is to be either in complete knowledge or
devoid of knowledge. Due to their lack of faith in the existence of the spiritual
world, those who reject its existence endeavor for material enjoyment while
living in this world. In their independent spirit they do not serve anyone other
than themselves. Following in their footsteps, those who claim to accept the
existence of the spiritual world accept the impersonal Brahman as the supreme
goal while concocting various objects of worship for themselves.
There are two concepts of impersonal philosophy—denial of spiritual
propensities and denial of spiritual activities, both devoid of eternal worship.
When people consider the absense of the conscious function as the goal of life

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it results in çünyaväda, or voidism. And when they consider the idea that
consciousness is devoid of activity it is called Mäyäväda, or spiritualism without
variety. In their ordinary activities, the voidists give respect to the néti-çästras,
or social codes. And the Mäyävädés, considering consciousness covered by
ignorance as the Supreme Lord, create five different idols and address the
totality of ignorance as the Supreme Lord. Due to the absence of nondual
knowledge, the so-called liberated Mäyävädés consider themselves as temporary
worshipers and worship five gods. Observing their complete absence of
devotional propensities, Çré Vyäsadeva has written in the Padma Puräëa as
follows:
dvau bhüta-sargau loke 'smin daiva äsura eva ca
viñëu-bhaktaù småto daiva äsuras tad-viparyayaù
“There are two kinds of created beings in this world, godly and demoniac.
Those dedicated to the devotional service of Lord Viñëu are godly, and those
opposed to such service are demoniac.”
In other words, varëäçrama-dharma is of two varieties. That which is
established on the basis of devotional service to Lord Viñëu is called daiva, and
the opposite variety, meaning that kind of varëäçrama in which there is no
exclusive devotion to the Supreme Lord, which denies His eternal name, form,
qualities, and pastimes, and which considers spiritual objects as illusory and
thus recomends the worship of five gods is called material enjoyment-prone
adaiva.
An elaboration on this verse is given by Çré Kåñëa-dvaipäyana in the Çrémad
Bhägavatam (11.5.3) as follows:
ya eñäà puruñaà säkñäd ätma-prabhavam éçvaram
na bhajanty avajänanti sthänäd bhrañöäù patanty adhaù
“If any of the members of the four varëas (brähmaëas, kñatriyas, vaiçyas, or
çüdras) and four äçramas (brahmacäré, gåhastha, vänaprastha, or sannyäsa) fail
to worship or intentionally disrespect the Personality of Godhead, who is the
source of their own creation, they fall down from their position, in other words,
they fall from daiva-varëäçrama into the contrary situation of the demonic
varëäçrama.”
The varëäçrama followed by the atheists or those who worship five gods is
nothing like the daiva-varëäçrama ascertained by the devotees of Viñëu. It is
stated in the Çrémad Bhägavatam (7.11.35) as follows:

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accepted according to those symptoms of classification.” If one rejects this

process, he will incure sin. The process of assigning designations is that one
should give an unreformed person the opportunity to purify himself by the ten
purificatory processes, engage in studying the Vedas, engage in the six activities
beginning with worship and teaching worship, become situated in pure
conduct, eat the remnants of the spiritual master, become attached to the
spiritual master, observe regular vows, and be truthful. But if the symptoms of
vaiçyas and çüdras appear in a brähmaëa who has undergone the ten
purificatory processes, then either he should be deprived of his purified status
or he should be engaged appropriately as a vaiçya—this is honesty. To act
contrary to this is selfishness and laxity in following the injunctions of
scripture.
From the statements of the småtis, as quoted by Nélakaëöha in his commentary
on Mahäbhärata (Çänti-parva 189.2), we receive the following information:
yasyaite 'ñöa-catväriàçat saàskäräù sa brähmaëaù
7
“One who has performed these forty-eight kinds of saàskäras is a brähmaëa.vii
In the opinion of those who follow the path of karma, the forty-eight saàskäras
are as follows: (1) garbhädhäna, impregnation, (2) puà-savana, causing the
birth of a male child, (3) sémantonnayana, parting of the hair, (4) jäta-karma,
the duties after the birth of a child, (5) näma-karaëa, naming ceremony, (6)
niñkramaëa, taking the child out of the room for the first time, (7) anna-
präçäna, eating grains, (8) karëa-vedha, piercing ears, (9) cauda-karma, shaving
the head, (10) upanayana, the sacred thread, (11) samävartana, completing
education, (12) viväha, marriage, (13) antyeñöi, funeral, (14) deva-yajïa,
sacrifice for the gods, (15) pitå-yajïa, sacrifice for the forefathers, (16) bhüta-
yajïa, sacrifice for all living beings, (17) nara-yajïa, sacrifice for human beings,
(18) atithi-yajïa, sacrifice for guests, (19) deva-vrata-catuñöaya, four kinds of
Vedic vows, (20) añöakä-çräddha, eight kinds of çräddha, (21) pärvaëa-çräddha,
(22) çrävané, (23) ägräyaëé, (24) prauñöhapadé, (25) caitré, (26) äçvayujé, (27)
agny-ädhäna, (28) agnihotra, (29) darça-paurëamasé, (30) ägrayäëeñöi, (31)
cäturmäsya,(32) nirüòha-paçubandha, (33) sauträmaëi, (34) agniñöoma, (35)
atyagniñöoma, (36) uktha, (37) ñoòaçé, (38) väjpeya, (39) atirätra, (40)
äptoryäma, (41) räjasüyä and so on, names of various sacrifices, (42) sarva-
bhüta-dayä, mercy to all living entities, (43) loka-dvaya-caturtha, (44) kñänti,
forgiveness, (45) anasüyä, freedom from envy, (46) çauca, cleanliness, (47)
anäyasa-maìgaläcära, auspicious acts done without endeavor, (48) akärpaëya
aspåhä, freedom from miserliness and from desire.
In the opinion of the followers of the bhägavata-märga, there are forty-eight
saàskäras mentioned in the Mahäbhärata. Among them, täpa, puëòra, and
näma are saàskäras meant for the kaniñöha-adhikärés. These three plus mantra

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and yoga are the five saàskäras meant for the madhyama-adhikärés. The uttama-
adhikärés accept the nine activities of worship, the twenty-five saàskäras of the
Artha-païcaka and the nine brahminical saàskäras. In the initiation ceremony,
when mantras are given, the acceptance of the ten brahminical saàskäras,
beginning with garbhädhäna, is included. The mahä-bhägavatas are qualified for
accepting nine saàskäras, which brings the total to forty-eight saàskäras.
When Çré Yamunäcärya and Apayya Dékñita say that there are forty saàskäras,
this is reconciled by counting all the brahminical saàskäras as one.7
In Çré Yämunäcärya's Ägama-prämäëya it is stated:
yad apy uktaà garbhädhänädi-dähänta-saàskäräntara-sevanäd bhägavatänäm
abrähmaëyam iti, taträpy–ajïänam eväparädhyati, na punar äyuñmato doñaù; yad
ete vaàça-paramparayä väjasaneya-çäkhäm adhéyänäù kätyäyanädi-gåhyokta-
märgeëa garbhädhänädi-saàskärän kurvate; ye punaù sävitry-anuvacana-
prabhåti-trayé-dharma-tyägena ekäyana-çruti-vihitän eva catväriàçat saàskärän
kurvate te 'pi sva-çäkhä-gåhyoktam arthaà yathä-vad anutiñöhamänäù na
çäkhäntaréya-karmänuñöhänäd båähmaëyät pracyavante, anyeñäm api para-çäkhä-
vihita-karmänuñöhäna-nimittäbrähmaëya-prasaìgät.
“Those who say that the bhägavatas are fallen from the status of brähmaëas
because they have given up the Vedic saàskäras beginning with the
garbhädhäna-saàskära and ending with the funeral ceremony and have
accepted an alternative system of purificatory rituals are ignorant offenders. In
fact, however, the long-lived speakers of these statement are not at all wrong,
since having studied the Väjasaneya branch of the Vedas which belongs to their
family tradition, the bhägavatas perform their garbhädhäna and other saàskäras
in accordance to the methods prescribed by the Gåhya-sütras of Kätyäyana and
others. Furthermore, these bhägavatas who have abandoned Vedic duties such
as sävitry-anuvacana (chanting the Vedic mantras which establish someone as a
wearer of the sacrificial thread) and instead observe the forty saàskäras
enjoined in the Ekäyana-çruti are properly adhering to the principles
enunciated in the Gåhya-sütras of their own branch and thus have never fallen
from the status of brähmaëas on account of not performing the rituals of a
different branch. After all, if by not following the rules of all the Vedic branches
a brähmaëa becomes fallen, then the followers of other branches would also
have to be considered fallen from brahminical status because they do not
perform the rituals of other branches.”
The community of sense enjoyers who are devoid of devotional service and
bereft of simplicity disrespect the Absolute Truth and can never be accepted by
the inititiated devotees of Lord Viñëu. In order to maintain their self-interest,
the ignorant asslike community exhibit envy of daiva-varëäçrama and thus
prove their disqualification. Simply because the demoniac community is fallen,
that does not mean the daiva-varëäçrama community has to join them. The

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devotee community is always ready to disassociate from the demoniac followers

of Viçvaçravä's son [Rävaëa] and always eager to associate with Hiraëyakaçipu's
son, Prahläda. The godly devotees of Viñëu also appear in demoniac families.
And it is not unheard of for those who are averse to the devotional service of
Lord Viñëu to take birth in the families of demigods and brähmaëas. The
devotees of Viñëu can take birth in all types of families. Yet if one considers that
they are following demoniac varëäçrama because they are situated in an
inappropriate family due to their past activities and birth in a particular family,
the daiva-varëäçrama community, who are devoted to Viñëu, do not agree. The
äcäryas of the Vaiñëava sampradäyas do not accept either the worship of five
gods by the impersonalist sampradäya or the immature application of
varëäçrama principles. Due to humility, the swanlike Vaiñëavas do not formally
accept the symptoms of varëäçrama. That is why the Vaiñëava äcäryas did not
always push them to give up their humility and perform ordinary Vedic rituals.
Whenever the Vaiñëavas are abused by the followers of demoniac varëäçrama,
pure varëäçrama is protected by the understanding that varëa is determined
according to qualification.
We have cited the histories of more than a thousand followers of pure
varëäçrama in the Prakåti-jana-käëòa of this book. Apart from those, many
other topics concerning the topmost position of Vaiñëavas who renounce
nondevotional varëäçrama and nondevotee behavior are found in the
scriptures. Particularly due to their Vaiñëava behavior, there was no obstacle in
accepting them as initiated brähmaëas.
The following of pure varëäçrama has not been stopped in the Çré Rämänandé
branch of the Çré Rämänuja-sampradäya. Pure varëäçrama was functioning in
this same way in ancient times. Due to the gradual increase in selfishness and
material absorption the real purport of varëäçrama has been forgotten and a
lifeless varëäçrama has become current. We cannot call the current system
daiva-varëäçrama. Çrémad Gopäla Bhaööapäda, the småty-äcärya of the Çré
Gauòéya Vaiñëava-sampradäya, has given the arrangement for purifying
qualified students of all varëas through ten Vedic saàskäras in pursuance of the
daiva-varëäçrama principles. Following his directions, the saàskära of
brähmaëa initiation by qualification was begun long ago and is still practiced
today in the sampradäya of Çré Çyämänanda-deva, the branch of Çré Nityänanda,
the sampradäya of Çré Kåñëadäsa Navéna-hoòa, and the branch of Gaura's
follower Raghunandana. Moreover, descendants of various branches of the
Gauòéya Vaiñëava gåhasthas who have fallen from the standard due to their
indifference to spiritual life consider themselves as belonging to their previous
seminal caste. It is the nature of unqualified people to identify themselves as
belonging to a low class. Sometimes the seminal descendants of an äcärya
become bereft of devotional service and think that following the principles of

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demoniac varëäçrama is their constitutional duty. Fearing their social

degradation, such people even associate intimately with nondevotee worshipers
of the five gods. Such exchanges are meant only for fallen people who are
indifferent to spiritual life.
Although it is accepted that out of Vaiñëava magnanimity a devotee of Viñëu
can take birth among miscreants, the statement of the scriptures that says, “A
Vaiñëava purifies and delivers whichever family he appears in,” has now simply
turned into some words. All the same, we should know that a Vaiñëava does
not take birth in any family at all. It should be understood that even if
Vaiñëavas do take birth, demoniac self-centered communities do not accept
them. The pure form of varëäçrama can never be found in any society that has
become degraded due to the absence of devotion to Viñëu. The Padma Puräëa
states:
çva-päkam iva nekñeta loke vipram avaiñëavam
vaiñëavo varëo-bähyo 'pi punäti bhuvana-trayam
na çüdrä bhagavad-bhaktäs te tu bhägavatä matäù

sarva-varëeñu te çüdrä ye na bhaktä janärdane
çüdraà vä bhagavad-bhaktaà niñädaà çva-pacaà tathä

vékñate jäti-sämänyät sa yäti narakaà dhruvam
bhaktir añöa-vidhä hy eñä yasmin mlecche 'pi vartate

sa viprendro muni-çreñöhaù sa jïäné sa ca paëòitaù
tasmai deyaà tato grähyaà sa ca püjyo yathä hariù

“If a person born in a brähmaëa family is an avaiñëava, a nondevotee, one
should not see his face, exactly as one should not see the face of a caëòäla, or
dog-eater. A Vaiñëava, however, can purify the three worlds, no matter what
varëa he was born in.
“Devotees of the Lord are never çüdras, rather they are all first-class bhägavatas.
But if one is not a devotee of Lord Kåñëa, he should be considered a çüdra even
if he was born in a brähmaëa, kñatriya or vaiçya family.
“One who considers a devotee of the Supreme Personality of Godhead who was
born in a family of çüdras, niñädas, or caëòälas to belong to that particular caste
certainly goes to hell.”
“If these eight types of devotional service are seen in a person, even if he was
born in a family of mlecchas, then such a topmost brähmaëa, best of sages,
jïäëé, and paëòita should be offered food and his remnants should be accepted,
for such a Vaiñëava is as worshipable as the Supreme Personality of Godhead.”
All these statements of the scriptures are meant for uplifting the fallen followers

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of varëäçrama and for humiliating the followers of varëäçrama who are devoid
of devotional service.
The Çrémad Bhägavatam (11.17.10, 12-13) states:
ädau kåta-yuge varëo nåëäà haàsa iti småtaù
kåta-kåtyäù prajä jätyä tasmät kåta-yugaà viduù
tretä-mukhe mahä-bhäga präëän me hådayät trayé

vidyä prädurabhüt tasyä aham äsaà tri-vån makhaù
vipra-kñatriya-viö-çüdrä mukha-bähüru-päda-jäù
vairäjät puruñäj jätä ya ätmäcära-lakñaëäù
“In the beginning, in Satya-yuga, there is only one social class, called haàsa, to
which all human beings belong. In that age all people are unalloyed devotees of
the Lord from birth, and thus learned scholars call this first age Kåta-yuga, or
the age in which all religious duties are perfectly fulfilled.
“O greatly fortunate one, at the beginning of Tretä-yuga Vedic knowledge
appeared from My heart, which is the abode of the air of life, in three divisions
—as Åg, Säma, and Yajur. Then from that knowledge I appeared as threefold
sacrifice.
“In Tretä-yuga the four social orders were manifested from the universal form
of the Personality of Godhead. The brähmaëas appeared from the Lord's face,
the kñatriyas from the Lord's arms, the vaiçyas from the Lord's thighs and the
çüdras from the legs of that mighty form. Each social division was recognized
by its particular duties and behavior.”
In the beginning there is only one social class called haàsa. Later, when Satya-
yuga was finished and Tretä-yuga began, the four varëas were divided
according to qualifications and activities.
mukha-bähüru-pädebhyaù puruñasyäçramaiù saha
catväro jajïire varëä guëair viprädayaù påthak
“Each of the four social orders, headed by the brähmaëas, was born through
different combinations of the modes of nature, from the face, arms, thighs and
feet of the Supreme Lord in His universal form. Thus the four spiritual orders
were also generated.”
In other words, the brähmaëas were born from the mouth of the universal form
through the mode of goodness, the kñatriyas were born from His arms through
the mode of passion, the vaiçyas were born from His thighs through the modes
of passion and ignorance, and the çüdras were born from His feet through the
mode of ignorance.
In the Çrémad Bhägavatam (11.17.14) it is also said:

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gåhäçramo jaghanato brahmacaryaà hådo mama

vakñaù-sthaläd vane-väsaù sannyäsaù çirasi sthitaù
The sannyäsés appeared from the head of the universal form, the brahmacärés
came from the heart, the vänaprasthas appeared from the chest, and the
gåhasthas appeared from the loins. In course of time, people deviated from the
principles of varëäçrama and began to ignore the qualifications. That is why the
varëas are presently ascertained only by seminal consideration. If the
ascertainment of varëa by qualification is completely discarded, however, and
ascertainment only through seminal consideration is followed, then the
upanayana-saàskära, or sacred thread ceremony, should be given along with
the jäta-saàskära, or birth ceremony. But instead of this, a person's
propensities should be examined, and if the mode of goodness is seen, then he
should be awarded the sacred thread and be allowed to study the Vedas. The
upanayana-saàskära must be awarded in the early stage of one's life. After
undergoing this saàskära one is allowed to study the Vedas and perform other
rituals. But if one wants to become a brähmaëa at the end of one's life, there are
many Vedic mantras that oppose this. If one does not begin to study the Vedas
at the proper time, one will not have the fortune of becoming competent. If one
spends most of his life uselessly as a kñatriya, vaiçya, or çüdra, then his spiritual
progress is hindered. That is why persons like Viçvämitra and Vétahavya had to
struggle hard to become brähmaëas. Many times kñatriya, vaiçya, and çüdra
children were awarded the upanayana-saàskära and accepted as brähmaëas
after their propensity or nature was examined by an äcärya. Those who failed to
exhibit higher propensities at the proper time were obliged to accept a varëa
according to their nature. The Mahäbhärata, the Hari-vaàça, the eighteen
Puräëas, and other ancient histories of India are evidence of this fact. Whenever
an äcärya was not able to determine a person's varëa, he was considered as
being of the same varëa as his father. In the Mahäbhärata it is mentioned that in
the age of Kali there will be doubts about deciding a person's varëa according to
seminal consideration. The principle qualifications of brähmaëas, who are in
the mode of goodness, are simplicity and truthfulness. But there are many
opinions regarding seminal qualifications.
The time for examining a person's worldly inclination is between the ages of
eight and twenty-two. According to worldly considerations, if a student's
position remains undetermined through this period of examination, he is called
a vrätya. This does not mean, however, that the spiritual inclinations of a
person should be examined in the same way. The reason for this is that a
person's inclination for spiritual life may arise by some good fortune at any
time. Then he should no longer be considered a fallen vrätya, and if evidence of
devotional service to Lord Viñëu is found in him, there is no harm in calling
him a Brahman-realized spiritualist. Unqualified vrätyas are often awarded

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spiritual or païcarätrika initiation. The spiritual activities of a duly initiated

brähmaëa are called performance of Vedic sacrifice. The Vedic initiation of a
vrätya who has not first acquired the qualfications for brahminical initiation
should not be accepted as authentic. Since it is not possible to properly execute
the Vedic ritualistic ceremonies in this age of quarrel, Kali-yuga, those who
have taken sävitrya brahminical initiation should be known as çüdra-kalpa, as
good as çüdras. Therefore, all sampradäyas agree that rather than considering
how to enhance one's position, one should accept inititation according to the
païcarätrika system and engage oneself in the activities enjoined in the Vedas.
In this way the biased opinions of conflicting parties are reconciled through the
combined help of the Vedas and Païcarätras. During the Buddhist revolution in
India, when it became impossible to carry out Vedic duties without deviation,
such instructions were often accepted in order to reestablish the principles of
varëäçrama. When people's spiritual endeavors gradually diminished and
society fell from the devotional service of Lord Viñëu, people began following a
distorted system of varëäçrama.
There are two kinds of varëäçrama—demoniac and divine. The system of
varëäçrama that is based on fruitive activities meant for material enjoyment that
is followed by those who are averse to Lord Hari is called demoniac
varëäçrama, and the other is the varëäçrama of the community of those who
want to serve Hari. This has already been elaborately described. Both the
seminal brähmaëa community and the initiated brähmaëa community can
progress side-by-side towards spiritual life if they put aside their quarrels. But if
they fall from their goal and become the servants of worldly lust, then they will
not have the good fortune of becoming eternal Hari-janas. If one gives up
spiritual practices to protect demoniac society and if one glorifies the system of
materialistic varëäçrama, it will certainly hamper one's eternal auspiciousness.
Pseudo devotees should impartially consider what benefit can be achieved if
one's spiritual life is covered by mundane selfishness. We will hereby refrain
from publicly discussing their foolishness. If we see that they are gradually and
silently progressing toward the spiritual kingdom, then our happiness will
increase.
The followers of varëäçrama who are on the path of spiritual life under the
guidance of the paramahaàsas are not mad with the false pride of the
temporary material world; therefore they can become transcendentally situated.
When they actually attain such an impartial platform, they will understand that
worship with material desires is mundane and that there is no conflict between
one's constitutional duties, in the form of love for Kåñëa, and daiva-varëäçrama.
When a person is maddened to defy a Vaiñëava with his body and mind, it is to
be understood that he is not situated in his constitutional position as spirit
soul. Only Vaiñëavas are qualified to worship Lord Viñëu. The material body

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and mind cannot worship Viñëu through the medium of matter. The followers
of demoniac varëäçrama can never worship Viñëu. Their worship of Viñëu
pricks Him like a pin. It is not possible to worship Viñëu without first
worshiping the Vaiñëavas. Most persons who have studied the scriptures should
know that before worshiping Viñëu one must worship the spiritual master and
Gaëeça, who is a Vaiñëava and the destroyer of obstacles. According to the logic
of half-hen, or ardha-kukkuöé, there is no value in worshiping Viñëu without
worshiping the Vaiñëavas.
Only a Vaiñëava is capable of giving others the right to worship Viñëu. Those
who are envious of the Vaiñëavas can never give Viñëu mantras to others. A
person who does not worship or who criticizes the spiritual master and the
Vaiñëavas is not qualified to receive a Viñëu mantra. If a person is not qualified
to own something, how can he give it to others? Therefore the scriptures
declare that one cannot worship Viñëu with mantras that are received from a
nondevotee. One should give up the association of such nondevotees and take
initiation, in the form of transcendental knowledge, from a Vaiñëava spiritual
master. Unless one gives up the bad association of persons who are averse to
the Vaiñëavas, he achieves no benefit. Wise Vaiñëava äcäryas like Çréla Gaìgä-
näräyaëa Cakravarté and Çré Rämakåñëa Bhaööäcärya took initiation from
Vaiñëavas and thus established spiritual life as the highest goal in this world.
Learned persons who want to act piously in human life perform the sacrificial
performance called çräddha in order to show gratefulness to their forefathers
and deliver them from ghostly life. Although this ceremony is taken seriously
by the general, ungrateful human society, in spiritual life it is not practiced in
the same way. All living entities are servants of Kåñëa. When they forget that
they are transcendental servants of the Lord, they are seen to traverse the field
of activities through the endeavors of their bodies and minds. But this is not the
eternal function of the pure soul. It is superficial and based on nothing more
than material desires. The spiritual community serves their worshipable
departed elders by faithfully offering them çré mahä-prasäda. This is completely
different from the fruitive method of offering çräddha. The Vaiñëavas are
completely unable to concur with the beliefs of the fruitive workers, because
this would obstruct their spiritual progress. Simply because the Vaiñëavas live
in the social shadow of the godless materialists, they should not deviate from
their goal and forsake their spiritual life. The process of Vaiñëava çräddha
mentioned in Çré Hari-bhakti-viläsa should be followed by devotees in all
respects.
The conceptions of purity and impurity and proper and improper codes of
conduct are accepted by the daiva and äsura varëäçrama systems in different
ways. A Vaiñëava does not subscribe to any activity that hinders his spiritual
life. The worldly smärtas simply consider the purity and impurity of objects.

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Since they have no spiritual knowledge at all, whatever standards they establish
may not necessarily be accepted by transcendentalists. It is not logical to try to
place the smärtas and Vaiñëavas on equal level, because their behavior and
activities are different. Though a brahmacäré is forbidden from sexual activities,
in the gåhasthas' code of conduct there are various circumstances in which
sexual activity is appropriate. Should gåhasthas therefore be condemned?
Behavior in accordance with one's status is said to be virtuous, although the
same cannot be accepted as proper for someone whose status is different. The
behavior of a Vaiñëava or paramahaàsa is totally different from the behavior of
a follower of varëäçrama. Therefore attempts to consider their activities on an
equal level are offensive.
This Vyavahära-käëòa needs to be elaborately discussed, and since such
discussion is not feasible at this time we are ending this comparative essay,
waiting for the opportunity for further discussion.
oà hariù.
Appendixes
(written by Çréla Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda)
Äcärya-santäna
How to respect an äcärya and his offspring.

Those who are endowed with spiritual power and who properly follow the
religious principles are called äcäryas. And those who serve Lord Hari following
in the footsteps of the äcäryas are known as pure devotees under the shelter of
the äcäryas. The Supreme Lord has said, “You should know Me as an äcärya,
therefore never disrespect an äcärya in any way.” Just as a disciple is duty-
bound to show respect and devotion to his spiritual master, he should show
similar respect to the children, friends, and relatives of the spiritual master.
How one should behave and respect the spiritual master's santäna, or children,
is found in many places in the Dharma-çästras. Considering the children of the
äcärya as superior to themselves, like the äcärya, the pure devotees respect
them accordingly. To show respect to the family of the äcärya is also proper
etiquette and approved by the çästras. (Sajjana-toñaëé, Vol. 19, Part 2)

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The difference between the parivära

and the santäna of an äcärya.
The two principle servants of Çré Mahäprabhu were Çré Prabhu Nityänanda and
Çré Prabhu Advaita. Since Çré Nityänanda Prabhu and Çré Advaita Prabhu
accepted the gåhastha-äçrama, Their seminal descendants are known as äcärya-
santäna. Their surrendered servants and devotees in the disciplic succession are
also known as Their santäna. In Bengal, the servants in the disciplic succession
are called parivära, or family, and seminal descendants are called santäna.
When one mentions the vaàça, or dynasty, of an äcärya, it refers to his seminal
children as well as his disciples.
Due to lack of renounced disciples,

the seminal offspring are unduly respected.
Since there is an abundance of householders following the line of the smärtas in
Bengal, there is a considerable lack of renounced persons in the disciplic line.
That is why the seminal descendants, while attempting to impress or prove
mastery over the uneducated householders, have caused great harm to the
eternal religious principles. What to speak of this, even ordinary nondevotee
householders are so mad about the äcärya-santäna that they consider giving
mundane social respect to those sons is actually devotional service to Hari, and
thus they often became averse to Hari. In many instances these seminal sons of
the äcäryas award titles like “qualified devotee” to members of the uneducated
community, while in fact making them averse to devotional service.
The äcärya-santäna's activities hostile

to devotional service and service to the six enemies.
The seminal offspring of the äcäryas have sometimes acted foolishly, become
averse to Lord Hari, indulged in accumulating excessive wealth and women,
professionally recited scriptures like the Çrémad Bhägavatam for the sake of
money, become professional story tellers, displayed expertise in dancing and
voracious eating while conducting twenty-four hour kértana, imparted mantras
in return for money and clothes, and in the process engaged in activities hostile
to devotional service.
Just after the disappearance of Çréman Mahäprabhu these misfortunes caused
turmoil in the Vaiñëava families of the world and resulted in degradation. At
that time, following in the footsteps of the eight Gosvämés of Vraja, äcäryas
empowered by Çré Mahäprabhu headed by Çréniväsa Äcärya Prabhu, Narottama
däsa Öhäkura, and Çyämänanda Prabhu tried to keep the preaching of
devotional service intact.
Later, during the time of their descendants, the flow of pure devotional service
was again covered. Again the äcärya-santäna became averse to Hari, which

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affected the flow of pure devotional service. This diverted the äcärya-santäna in
various ways from their predecessors' line. If the children of the äcäryas lead a
pious life and engage in devotional service, then the whole world will benefit
from their behavior. The great disturbances that are often created by the six
enemies such as lust, anger, and greed among the äcärya-santäna are not
unknown to the pure devotees.
Being the offspring of Lord Brahmä,

every living entity is an äcärya-santäna.
Brahmä, the original spiritual master, is the foremost äcärya. From him the four
varëas and other living entities have taken birth. According to the different
occupations, various varëas and castes were created among the descendants.
Actually all living entities are santäna of the original äcärya, Lord Brahmä. Çré
Gaurasundara and His associates especially tried to keep the äcärya-santäna's
service attitude intact, just like their fathers.
The degradation of the äcärya-santäna

is due to their karma.
As a result of their previous karma, the offspring of the äcärya often lack the
qualities of a real äcärya. Ignorance, foolishness, and nondevotional activities
have in some places influenced the äcärya-santäna and their followers to
become averse to Lord Hari. In other places, hypocrisy has created confusion
among the äcärya-santäna and perversity among their followers. Due to
artificiality and hypocrisy some äcärya-santäna became overwhelmed by
material sense objects and absorbed in sense gratification while accumulating
money. Yet in other places they have propagated ignorance as an ornament of
devotional service. The result has been that many nondevotees are considering
that worship of Hari is a kind of hypocrisy, and thus the preaching of pure
devotional service has been halted.
Instruction to the äcärya-santäna.

All living entities created by the Supreme Lord are offspring of the äcärya. Our
humble request at their lotus feet is that they should learn the foremost
teaching of Çré Gaurasundara: “Being nonduplicitous and lower than the straw,
more tolerant than a tree, respectful to everyone while thinking oneself most
fallen, one should always chant the names of Kåñëa.” Then foolish persons like
us will realize the quality of an äcärya among those living entities who are
äcärya-santäna, cross the insurmountable ocean of material existence, and
constantly engage in the service of Hari. (Sajjana-toñaëé, Vol.19, Part 2 )

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Vaiñëava-vaàça
Kaniñöha-adhikärés are materialistic Vaiñëavas.

In this material world we find that the Vaiñëavas are situated in three different
levels. Actually all animate objects are servants of Kåñëa. Ordinary people as
well as kaniñöha-adhikäré and madhyama-adhikäré Vaiñëavas consider those who
do not exhibit any symptoms of inclination towards Kåñëa as averse to Hari.
But although they are nondevotees, they are nevertheless servants of Lord
Viñëu. Lord Väsudeva is situated in everyone's heart. If Lord Viñëu were not
present in every higher or lower object of this material world, then nothing
could exist.
We can see that servants of Viñëu who are on the platform of kaniñöha-adhikära
have started worshiping the Deity of Lord Viñëu with faith but have not yet
realized themselves. That is why the Vaiñëavas on the kaniñöha-adhikära
platform are glorified by Çrémad Bhägavatam as materialistic rather than
transcendental.
The gradual advancement of kaniñöha-adhikärés.

The neophytes, while serving the Supreme Lord with great faith, attain the
mercy of the Lord. Then they get the opportunity to gradually give up their
material conceptions. At that time, the desire for sense enjoyment, the
performance of pious activities, and even the position of a mundane
impersonalist who searches after Brahman appear insignificant to these
kaniñöha-adhikäré Vaiñëavas. They then became detached from material objects.
Then their pride born of varëa and wealth as well as their material sense
gratification begin to diminish. While cultivating spiritual life, the materialistic
Vaiñëavas change their platform just as a leech changes its color.
The Madhyama-adhikära of Vaiñëava.

We can see that due to their cultivation of spiritual life, the madhyama-
adhikärés see the same Deity form as the kaniñöha-adhikärés, yet with more
mature spiritual vision. On that platform they do not consider the Deity as
made of material elements. They then experience contact with the spiritual
entity in their own existence and become qualified to discriminate between the
different positions of the different devotees. Being situated on such a platform,
they love all living entities, make friendship with those who are inclined
towards Kåñëa, benefit others by preaching devotional service to Kåñëa, and
give up the association of persons averse to the Lord. At this juncture they face
various obstacles. Sometimes they are subdued by self-worshiping Mäyävädés,
sometimes they are condemned by foolish pious people, and sometimes they
are attacked by unregulated persons who are simply absorbed in eating and

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drinking.
The gradual advancement of the madhyama-adhikärés.

The madhyama-adhikärés gladly tolerate these disturbances and by the mercy of
Kåñëa never deviate from the service of Hari. Since the madhyama-adhikäré's
position is more fixed than the neophytes, who are prone to fall down, they
cannot be threatened by persons who averse to Hari. The madhyama-adhikärés
realize that the Lord is situated in their hearts. As caitya-guru in the heart of the
devotees, Lord Kåñëacandra attracts them, considering them His own. By the
mercy of Hari, the spiritual master, and the Vaiñëavas, the madhyama-adhikärés
attain complete transcendental realization. In ordinary language this is called
self-realization.
The advanced platform of Vaiñëava.

The position known by jïänés as jévan-mukta, or liberated even in this life, is
known in the language of pure Vaiñëavas as self-realization, or being situated in
the transcendental position. In that state one has no engagement other than
service to Kåñëa. Those who quarrel over the ingredients of service cannot
imagine the advanced position. Those who consider the clay pot of Çré Çrémad
Viñëupäda Gaurakiçora däsa Bäbäjé, his eating of uncooked foodstuffs, his
intense renunciation, and his encouragement to the sahajiyäs as ingredients for
the service of Hari, and thus become absorbed in them, will simply be pulling
the skin of the fruit while rejecting the pulp. Those who are maddened by
material objects rather than spiritual, will never be able to understand the
activities of the mahä-bhägavatas, or exalted devotees. As long as one considers
the ingredients of service equal to those fit for one's own material enjoyment,
he can never have spiritual realization.
Vaiñëava-vaàça and its reversion.

We find vaàças, or dynasties, of the above-mentioned three types of Vaiñëavas
in this world. Vaàça does not only refer to the seminal descendants. The
dynasties in this world are produced by licit association with woman according
to the principles of varëäçrama. But we cannot say that this is the only pure,
unadulterated, ongoing process. By the combination of father and mother the
child is born. All men are capable of begetting various offspring in the wombs
of their respective wives. Therefore unadulterated fatherhood cannot be
imposed on the sons of the gross seminal dynasties.
Seminal birth and duties towards parents.

The parents are the principle servants of their sons. They serve their child from
his birth by various direct and indirect activities of their body, mind, and

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speech. In order to repay these debts, the grateful sons must serve their parents
as their primary duty. Yet the son does not become fit to serve his parents
immediately after his birth. After a long time, when he grows up and becomes
matured, then his service attitude is awakened. Then as a successor of his
parents he realizes his duty to serve his parents. This is the seminal dynasty,
wherein the experiences exhibited by the parents become prominent in the
heart.
Second birth through initiation

and duty towards the äcärya.
We know that apart from seminal birth, a living entity takes another birth in
the family of an äcärya. When a living entity attains his second birth, he
becomes freed from the condemnation of taking only one birth. The äcärya and
Gäyatré give him a second birth, called sävitra. At that time, having received his
second birth in the family of an äcärya, he can more properly understand his
duties as a servant. The parents serve their child as long as he remains at home.
As soon as his knowledge is developed, he is first sent to gurukula. Then while
staying in gurukula he understands his duties towards his parents. The äcärya,
however, does not become a servant of the child like his parents. The twice-
born child receives more opportunity to serve the äcärya. The twice-born, who
is a servant of the äcärya, considers the home of the äcärya as his own and
takes responsibility to serve the äcärya in various ways.
The two types of Vedic instructions.

The twice-born student receives knowledge of the Vedas and Vedic literatures
from his äcärya. The Vedic literatures recommend two kinds of instructions.
One is to adjust with the material nature while remaining in this world. And
the other is to be educated in eternal spiritual subject matters.
If the äcärya is a worshiper of temporary religious principles, then he will
instruct his disciples about temporary worship, such as karma or jïäna. But if
the äcärya is a devotee instead of a smärta, then he will teach the most
confidential subject matters of the Vedas. Though he receives Vedic instructions
from the äcärya, a disciple who has a taste for material objects and is thus
absorbed in mundane conceptions considers materialistic household duties as
the purpose of human life. But if the äcärya is a devotee, then he teaches the
ripened fruit of the Vedic tree, bhägavata-dharma, from the Vedic literature and
helps living entities attain eternal life. He also teaches them the difference
between eternal and temporary life. Being under the control of insignificant
greed or material enjoyment, a student returns home after completing his
formalities with the äcärya simply to engage in fruitive activities. One who
considers material assets very insignificant and useless for spiritual life and is

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attracted towards spiritual life accepts båhad-vrata (celibacy) rather than

returning home, or he returns home and accepts spiritual initiation.
Initiation and duty towards the spiritual master.

The spiritual äcärya is known as guru. He awards third birth to the living
entities by giving them initiation, in the form of imparting transcendental
knowledge. In this third birth a person engages in spiritual cultivation and
attains freedom from material conceptions. We have already discussed that a
vaàça does not expand only through çaukra-janma, or seminal birth, rather it
also expands through sävitra and daikña janmas, or Vedic and spiritual
initiations.
The differences in çaukra-janma

from sävitra and daikña janmas.
Although residing with an äcärya or a transcendental guru is different from
extending the seminal line, due to the similarity in succession all three lines are
called vaàças, or dynasties. In seminal birth, the son has a limited service
attitude towards his father, but among those who have taken sävitra or daikña-
janma, Vedic initiation or spiritual initiation, the sense of serving their äcärya
or spiritual master respectively is greater. On the path of devotional service, the
successors are appreciated according their degree of service. Just as the son of a
doctor does not necessarily inherit his father's medical knowledge, rather his
knowledge depends on his personal experience in that field, similarly being the
(seminal) son of a Vaiñëava guru does not in itself qualify one as an äcärya or
spiritual master. Nor is it found in any çästra or spiritual practices that spiritual
authority should be entrusted only on the çaukra-vaàça, or seminal dynasty.
Only some duplicitous, selfish, nondevotee householders advertise this
opinion.
The vaàças of sannyäsé gurus of authorized sampradäyas are confined to their
disciplic succession. It is written in the Padma Puräëa that mantras received
from unauthorized disciplic lines do not produce any result.
The evil intentions of deceitful sampradäyas.

Many new philosophies have been manufactured in order to cheat foolish
people, and ordinary selfish people who are maddened with material pride
cannot ascertain the truth by defeating these philosophies. Thus pseudo
sampradäyas spread their net to cover the truth. Falling in their trap, many
unfortunate people are deviated from the truth and become entangled in the net
of anarthas rather than progress in spiritual life. If the son of a doctor treats
people without mastering medical knowledge, if the son of a train driver begins
to drive trains without sufficient knowledge about the mechanism of the

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engine, or if the son of an expert swimmer who is unable to swim like his father
takes others in the deep water to teach them swimming, one can easily imagine
the venomous results they will produce.
The Conclusion.
We may go on bragging that we are born in the seminal dynasty of a Vaiñëava
and we may exhibit lifeless limbs of devotional service, but unless we have firm
faith in the service of Hari we will simply cheat ourselves and become enemies
of society. Acyuta-gotra is never a çaukra-gotra, or seminal family, therefore
Vaiñëava vaàça does not refer only to the seminal dynasty. The spiritual
Vaiñëavas who belong to the Acyuta-gotra, or family of Kåñëa, entrust their
respective authority only to their most confidential servants. The unqualified
descendants can never claim to be successors just because they were born in
that family. Even if they achieve such a position, they are unable to protect it.
These facts are similarly applicable to the dynasties of Lord Viñëu as well.
Specifically, the Lord and His devotees appear in different dynasties at different
times, and there are no obstacles for nondevotees and demons to take birth in
such families. The son of Lord Viñëu is not Lord Viñëu, but a Vaiñëava. So from
the third generation there is no difference between the descendants of Viñëu
and the descendants of the Vaiñëavas. (Sajjana-toñaëé, Vol. 19, Part 7/8)
Smärta Raghunandana. (Preface)
Raghunandana, the principle smärta of Bengal.

Many children, old people, and women of the Hindu Äryan community of
Bengal have heard the name of Raghunandana. Those who have not heard will
naturally be curious to know who he is. Raghunandana's identification in brief
is that he is the principle smärta of Bengal.
The Absolute Truth appears

through the descending process.
Smärta refers to those who know the småtis; therefore it is natural to inquire
what is a småti. Knowledge of the Supreme Truth was manifested by the Lord of
Vaikuëöha in the heart of Brahmä through the descending process. Çré Närada
received this knowledge from Lord Brahmä and then imparted it to Vyäsadeva.
Brahmä spoke about the Absolute Truth to Närada; Närada then spoke to
Vyäsadeva. From Vyäsa, the Absolute Truth has been handed down through
disciple succession in the authorized sampradäyas.

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The Absolute Truth is obstructed through

the ascending process of the seminal line.
From Brahmä, the sages were born through seminal succession. Rather than
descending through disciplic succession like the path of devotees, the path of
the sages, being induced by material knowledge, has diverted into the
ascending process. The sages and the three varëas who are subordinate to the
sages consider their material knowledge beneficial for themselves, and with the
support of direct perception and hypothesis, they obstruct the descending
process of disciplic succession. Those who traverse the descending process are
qualified to reach the Absolute Truth. But since those who traverse the
ascending process have accepted the external ascending path to reach the
undisputed destination, they have become eager to minimize the glories of the
Absolute Truth. As a result, even though they proudly advertise their faith in
the Vedas, their actual intention is to disregard the Vedas. This is clearly
understood.
Differences of opinion occur only in

the ascending process; there are no differences
of opinion in the descending process, rather
there is complete harmony in diversity.
Whenever the sages gave explanations on the Vedas that were contrary to the
actual purport of the Vedas, differences in their respective realizations arose. On
the ascending path, one sage attacks another sage and tries to establish his own
opinion. In the descending path, however, there is no such outrage or
drawback. The varieties that are perceived are all used in the service of the
nondual Personality of Godhead; one does not become puffed-up or averse to
Hari.
Prediction about persons who traverse

the ascending path and are faithless
to the words of the spiritual master.
The words from the mouth of a bona fide spiritual master are not independent
of the çästra. They are completely nourished by and favorable to the çästra. The
favorable ascending path that is sometimes accepted to understand the Absolute
Truth is simply subservient to the descending process. But whenever the
descending path is neglected, the advaya-jïäna, or knowledge of the nondual
substance, is more or less subdued. Wherever respect for the spiritual master
has been diminished, the ascending process, in the form of disobeying the
spiritual master, has simply created a perverted mentality of vivarta-väda, or the
Mäyäväda theory of illusion, filled with pride and nourished by the four defects
like committing mistakes and being illusioned. This diseased mentality

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eventually turns into a mine of licentiousness.
Persons who disregard the words

of the spiritual master are unable to comprehend
the Vedic instructions.
When persons who disregard the spiritual master try to understand the Vedic
literatures through their evil attempts, differences of opinion automatically
arise in their understanding. But if the sages give up their pride of seminal birth
and become fixed in real knowledge by following the descending path, then
their recitation of songs from the Säma Veda will be nondifferent from that of
the Åg Veda. Those who are proud of seminal birth and whose bodily
conception of life is very prominent are not qualified to hear the instructions of
the spiritual master. When the sages subdue their material pride and live in a
gurukula to study the Vedas, they are able to comprehend the hearing and
studying of the Vedas. Comprehension of the heard subject matters is called
småti, in other words, to comprehend the subject matter heard in the gurukula
through the descending process and act accordingly is execution of the småtis.
The småtis of Raghunandana, who follows

the ascending process, are harmful to the devotees.
The rules and regulations our Raghunandana Bhaööäcärya has preached as
småtis for the benefit of the persons traversing the ascending path are not
acceptable to the devotees. The worldly, or social, småtis may please and bring
auspiciousness to people, but they misguide those who traverse the descending
path from their goal and cause their downfall. While following the ascending
path and its code of conduct, when the smärtas, who are expert in småti
literature, create communities to place impediments on the path of spiritual
progress, then devotees consider their attempts as a hindrance to spiritual life.
The difference between småtis aiming at material

enjoyment and those aiming at service to the Lord.
The småtis of the spiritualists and those of the karmés are not the same. The
smärtas and the devotees see the småtis, or conceptions of the Vedas, on various
levels. The spiritualists say:
laukiké vaidiké väpi yä kriyä kriyate mune
hari-sevänukülaiva sä käryä bhaktim icchatä
This means that whatever a traveler on the path of bhakti does is meant for
pleasing Lord Hari. And whatever fruitive activities, mental speculation, and
sense enjoyment that nondevotee communities devoid of devotion to Hari
engage in are simply proof of their enjoying spirit in aversion to Hari. Those
who have been permanently qualified in the kingdom of aversion to the Lord

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are alone incapable of attaching importance to the service of Lord Hari, through
worldly or Vedic performances. Such smärtas claim a difference of opinion with
the travelers on the path of bhakti. There is a gulf of difference between
ordinary småtis and spiritual småtis.
The spiritual småtis and worldly småtis can never be

in agreement, they are eternally different.
From the gross material point of view, a strong desire may arise to find a
compromise between them; but if an intelligent person carefully considers, he
will understand that such an endeavor will create obstacles in worshiping the
nondual Personality of Godhead. Generally material knowledge is polluted with
four defects—imperfect senses, the propensity for cheating, certainty of
committing mistakes, and certainty of being illusioned. The Vedic literatures,
however, are beyond these defects. The småtis that are subordinate to the Vedas
are also supposed to be beyond defect. The ordinary materialistic conception is
situated in the living entities' field of fruitive activities and awards them a
suitable result. The field of the devotees, however, is not the field of fruitive
activities that enhances one's material enjoyment. Therefore the Vedic
knowledge, or purport of the Vedas, that is heard from the mouth of the
spiritual master is not same as the worldly småtis. Many smärtas, who oppose
each other, have taken birth in different places at different times. Until a living
entity's spiritual perception is awakened, he considers the smärtas, who are
travelers on the ascending path, as followers of Vedic literatures who are either
worldly or devoid of service to Hari; but when he leaves behind the activities at
different times and places of smärtas whose attempts are always unfavorable for
devotional service, he continually follows the spiritual småtis in the kingdom of
devotional service.
The modern so-called Vaiñëavas under

the subordination of Raghunandana are actually against the Gauòéya
Vaiñëavas.
Through his own genius our Bengali Raghunandana has accumulated certain
småtis and preached them in various places of Bengal. At present the society of
aversion to the service of Hari is being run under the subordination of those
teachings. Moreover, many superficial devotees follow Raghunandana's småtis,
which are against Vaiñëava principles, and thus uproot their spiritual
propensities. Such people desire various forms of material enjoyment in the
guise of householders and consider that following smärta Raghunandana
Bhaööäcärya is particular limb of worshiping Hari. Though this spiritual
community identifies itself as Gauòéya Vaiñëava, members have in no way tried
to safeguard the prestige of Çré Hari-bhakti-viläsa, which was compiled under

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the order of Çréman Mahäprabhu. Whenever they got an opportunity to follow

the smärta doctrine, which is opposed to the teachings of Çréman Mahäprabhu,
they have readily accepted it. In this way they are accumulating Vaiñëava
aparädhas, totally uprooting the eternal truth, and permanently obstructing the
path of devotional service to Kåñëa.
Raghunandana's oppression
towards the Gauòéya Vaiñëavas.
Though the position of Raghunandana is very high in the Hindu society of
Bengal, in the vision of the devotees such a high position is also situated on the
material platform. The harm caused by Raghunandana and his smärta followers
in different parts of Bengal at different times is clearly manifested at present in
every ritualistic performance. The devotees, however, cannot commit suicide by
becoming attracted to the material respect and prestige of the smärtas.
Warning to the Gauòéya Vaiñëavas.

Therefore the devotees are humbly presenting these topics to the Hindu
communities of Bengal and especially to the Gauòéya Vaiñëavas. The hearts of
the Gauòéya Vaiñëavas are certainly shaken by seeing the smärtas disturb and
harass their desired goal of worship. The Vaiñëavas will gradually understand
that the pure Vaiñëava dharma preached by Çré Gaurasundara is bound by the
smärtas' ropes, which increase one's aversion to the Lord. O Gauòéya Vaiñëavas!
Do not relinquish the cultivation of spiritual life, thinking that you will
transgress smärta Raghunandana. Be familiar with Raghunandana and take
leave of him forever. (Sajjana-toñaëé, Vol. 24, Part 5/6)
Smärta and Vaiñëava
Mundane fruitive småtis are casual—their results—the sense enjoyers are

worldly smärtas.
When a living entity considers his material body and mind as his self and thus
engages in various fruitive activities with a desire to enjoy their fruits, then he
is called a smärta. The rules and regulations of the småtis have been composed
to regulate those who are not surrendered to the Lord or His devotees but are
simply engaged for their own bodily comforts. The rigid instructions of the
småtis are meant to minimize the sinful propensities of those who always speak
lies, cheat others, behave improperly, hanker after others possessions, and
commit violence to achieve their self-interest. Therefore the injunctions of the
småtis are not eternal, but simply casual, in other words, they have been created
for some specific purpose. But the spiritual activities meant for the pleasure of
the Lord are eternal, because in such activities the enjoyer is the Supreme Lord,

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the activities are performed to satisfy Him, and they will eternally do so. Among
the twenty-eight subjects dealt with by smärta Raghunandana, subjects such as
däyabhäga (inheritance), saàskära (purificatory processes), çuddhinirëaya
(ascertainment of purity), präyaçcitta (atonement), and çräddha (offering
oblations with prasäda) are meant for human beings who desire to live one
hundred years, and the enjoyers in this case are also those same human beings.
There is no mention about the science of self-realization. His mention of
worshiping Durgä, observing Ekädaçé, and sacrificing oxen are meant for
material enjoyment or attaining liberation. Therefore they are casual.
The devotees follow the primary rule and prohibition.

The Vaiñëavas who are fully surrendered to the Lord do not engage in casual
activities. They know that the Supreme Lord is the only enjoyer of everything
and thus they engage in devotional service to please Him. They know that:
smartavyaù satataà viñëur vismartavyo na jätucit
sarve vidhi-niñedhäù syur etayor eva kiìkaräù
Lord Viñëu is to be remembered always—this is the only rule, and never forget
Viñëu—this is the only prohibition. All other rules and prohibitions are based
on this primary rule and this primary prohibition. That which by following the
Lord is always remembered is a rule, and that which by following the Lord is
never forgotten is a prohibition. (from Padma Puräëa quoted in Bhakti-
rasämåta-sindhu)
The Vaiñëavas serve the Lord with love and devotion.

The Vaiñëavas are fully surrendered souls, therefore all their activities are
meant to satisfy the Lord. The Vaiñëavas are nonenvious and realistic, because
they have reestablished their relationship with the Lord. They do not wish to be
influential in this world or subdue others; nor do they desire any fame through
the performance of various sacrifices, meditation, chanting mantras,
undergoing austerities, performing funeral rites, offering oblations, travelling to
the holy places, or sacrificing animals in the worship of Durgä; nor are they
interested in attaining the heavenly planets. Furthermore, they do not desire to
enjoy the pleasure of liberation by attaining freedom from the clutches of birth
and death. If they can serve their worshipable Lord, they do not mind to take
millions of births or even reside in hell. This is their only prayer. Pleasing the
Lord is their goal of life.
Exhibition of the abominable

mundane considerations of the materialists
who are bewildered by the illusory energy.
It is found in Çrémad Bhägavatam that in ancient times there was a debate

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between the Hari-janas and Prakåti-janas over Ajämila. In this connection,

Yamaräja instructed the Prakåti-janas (the Yamadütas) as follows: “What to
speak to others, even great personalities like Jaimini and Manu, who have
fruitive mentalities, could not properly realize the characteristics of the Hari-
janas. Because their intelligence has been contaminated by the flowery language
of the Vedas, their power of discrimination has been overwhelmed by Mäyä.
Therefore they glorify the elaborate and opulent ritualistic ceremonies of the
småtis. Because they identify their bodies as their self, according to the logic
kämukäù paçyanti käminé-mayam jagat, or “a very lusty man sees women
everywhere,” they even find various faults with the devotional endeavors of the
Vaiñëavas; they consider the water that has washed the feet of the Vaiñëavas as
ordinary water; and they even consider that if Lord Näräyaëa (çälagräma) is
touched by a çüdra He should be purified by five purificatory ingredients. In
other words, they think that even the Lord is subjected to contamination and
can be purified by something like cow dung. They consider that the Vaiñëavas
belong to a particular caste, they consider mahä-prasäda as ordinary rice and
dal that can be contaminated by the touch, and they consider that if they eat or
offer foodstuffs cooked by their disciples they will loose their caste. They eat
ätapa rice that has not been precooked, takes bath three times a day, walk
abnormally on the road in order to avoid stepping on the ants, wear silk dhotés,
consider that the Vaiñëavas are forced to enjoy the fruits of their karma,
consider that if one does not properly follow the demoniac varëäçrama system
then he will have to face the consequences, consider that religious principles
are subordinate to social conventions, and glorify their godless society.
Moreover, they consider that all of these activities are devotional service to the
Lord.
A surrendered soul is freed from sinful reactions;

activities performed with a desire to please the Lord are helpful for
achieving pure devotional service.
The Lord has personally stated in Çré Bhagavad-gétä, which is the crest jewel of
all conclusion, as follows:
sarva-dharmän parityajya mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù
“Give up all varieties of varëas and äçramas and take shelter of Me. I will
deliver you from all sinful reactions that will be result from not following those
activities prescribed for those varëas and äçramas.”
He also states in the Third Chapter as follows:
yajïa-çiñöäçinaù santo mucyante sarva-kilbiñaiù
bhuïjate te tv aghaà päpä ye pacanty ätma-käraëät

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“Those devotees who accept the remnants of the Lord are freed from sinful
reactions born from fruitive activities like the five different kinds of yajïa
(païca-sünä). And those who claim to be the enjoyers and accumulate
ingredients for their own enjoyment, verily eat only sin.”
He further states in Çré Gita as follows:
yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù
“Activities must be performed for Yajïa, or the Supreme Lord Viñëu, otherwise
they become the cause of bondage.” Activities performed for Viñëu are
devotional service. They can gradually turn into pure devotional service.
It is mentioned in Närada-païcarätra as follows:
surarñe vihitä çästre harimuddiçya yä kriyä
saiva bhaktir iti proktä tayä bhaktiù parä bhavet
“O sage amongst the demigods, Närada, those activities prescribed in the
revealed scriptures for satsifying the Supreme Personality of Godhead, Lord
Hari, are called the regulative principles of bhakti, (sädhana-bhakti), by
practicing which one may attain the highest bhakti (prema).”
“One should perform only those activities—either worldly or prescribed by
Vedic rules and regulations—which are favorable for the cultivation of Kåñëa
consciousness.” Therefore all the activities performed by the devotees for the
satisfaction of the Lord do not yield any sinful reactions and they help one in
attaining pure devotional service. And since the activities performed by the
nondevotee smärtas are meant for their own enjoyment, they are simply sinful.
Even the activities that are pious according to the smärtas are also not totally
free from sin. For example, being vegetarian is a pious activity. But when the
fruitive workers eat vegetarian food, they also commit violence to living
entities. Because fruits and roots are also living entities, if one cuts and eats
them he is certainly sinful due to the act of killing. But when a surrendered
devotee offers some fruits, roots, or water to Hari with devotion and according
to the instructions of the çästras, the Lord gladly accepts them. And when the
devotees eat His transcendental remnants, no sinful reaction can touch them.
Without worshiping the Lord even

the followers of varëäçrama system cannot
be freed from sinful reactions.
Statements from the Eleventh Canto of Çrémad Bhägavatam are translated by
Çréla Kaviräja Gosvämé Prabhu in His Caitanya-caritämåta as follows:
cäri varëäçramé yadi kåñëa nähi bhaje

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svakarma karite se raurave paòi' maje

“The followers of the varëäçrama institution accept the regulative principles of
the four social orders [brähmaëa, kñatriya, vaiçya and çüdra] and four spiritual
orders [brahmacarya, gåhastha, vänaprastha and sannyäsa]. However, if one
carries out the regulative principles of these orders but does not render
transcendental service to Kåñëa, he falls into the hellish condition of material
life.” The reason for this is that other than devotional service all other
endeavors are meant for material enjoyment and are therefore sinful. Only
devotional service to the Lord is totally freed from sins.
In the service of the Lord,

irreligiousity becomes religious.
The Supreme Lord has said:
man nimittaà kåtaà päpam api dharmäya kalpate
mäm anädåtya dharmo 'pi päpaà syän mat prabhävataù
“Committing sins for Me is also considered pious. But if one neglects Me and
engages in religious activities, then by My influence these actions turn into
sins.” (This verse is from Padma Puräëa quoted in Bhakti-sandarbha) We will
herein cite one example of the behavior of a great personality who was a
predecessor äcärya in the Rämänuja-sampradäya. Çréla Jéva Gosvämé has
mentioned the following incident in his commentary on Çrémad Bhägavatam.
Long ago there was a devotee of Viñëu named Tirumaìgai in South India. From
his childhood he traveled to various holy places in order to serve the Lord. In
the course of his travels four persons with mystic perfections became his
disciples. The name of his first disciple was Tarka-cüòämaëi, his second
disciple was Dvära-unmocaka, his third disciple was known as Chäyägraha,
meaning whoever was touched by his shadow became immobile, and the name
of his fourth disciple was Jaloparicara, meaning he could walk on water. While
travelling with these four disciples, Tirumaìgai once came to the temple of Çré
Raìganätha. He saw that the temple was almost falling apart and that the very
narrow courtyard was filled with leather shoes. The whole temple was
surrounded by bushes. Due to the fear of tigers and jackals, the servants came
once a day to worship Çré Raìganätha. Seeing this, Tirumaìgai Älvär became
simultaneously distressed and angry. He began to think, “The materialists are
living in gorgeous palaces, surrounded by women and engaged in various lusty
affairs, and the Lord of the universe, the king of kings, the life and soul of
everyone, is kept in a broken temple with dire negligence. The demons are
plundering the wealth of Kåñëa.” But Tirumaìgai was himself penniless, so he
could not decide what to do.
Eventually he and his four disciples began to visit rich people to beg alms. But

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being proud of their wealth, the rich people rather than giving him charity
addressed him as a thief and turned him away. Some of them taunted him
saying, “What is the need of money for a sadhu?” But Tirumaìgai did not
budge from his resolve. When he saw that the rich people were plundering the
Lord's wealth and enjoying, he resolved to get the Lord's wealth back from the
rich thieves and utilize it in the service of the Lord.
Tirumaìgai and his four disciples became a gang of robbers. His first disciple,
Tarka-cüòämaëi, would entangle the materialists in the net of argument, his
second disciple, Dvära-unmocaka, would then open the door of the treasury
house, his third disciple, Chäyägraha, then made everyone motionless, and his
fourth disciple, Jaloparicara, entered the palaces that were surrounded by deep
moats and plundered all the wealth.
Thereafter, when sufficient wealth was accumulated, Tirumaìgai brought many
expert artists from various provinces and built a beautiful seven-story temple.
But Tirumaìgai himself cooked once a day, and after offering to the Lord he ate
the remnants. He was fully surrendered and engaged in the service of the Lord
with all his senses. In this way he engaged his disciples in the service of the
Lord. He was a self-controlled Gosvämé.
Actual examples of serving the spiritual master, serving the Lord, and being
humbler then the grass according to the considerations of the
devotees or Hari-janas.
In the vision of a smärta, or moralist, the above-mentioned activities of
Tirumaìgai Älvär are certainly acts of robbery. Tirumaìgai personally became a
leader of thieves and inspired his disciples to perform such activities for the
purpose of serving the Lord. In this activity, however, he had no desire at all for
personal enjoyment or fame. He realized that all wealth belongs to Näräyaëa,
the husband of Lakñmé. Rich people are enjoying wealth meant for the Lord's
service only due to illusion. Therefore they are actually the plunderers. So
when the Lord's wealth could not be recovered through proper channels, then
it should be recovered by any means. According to the Hari-janas, or devotees,
this plundering act of Tirumaìgai is devotional service and being humbler than
straw in the street. Just as the burning of Lanka by Hanumän is actually
devotional service, service to the spiritual master, and being humbler than the
grass. The reason is that in these activities there is no tinge of material
enjoyment or liberation. And those activities which aim at material enjoyment
and liberation, though considered auspicious, are actually impious. The reason
is that they were not solely performed for the pleasure of the Lord. Therefore
Çrémad Bhägavatam (3.23.52) gives the following instruction:
neha yat karma dharmäya na virägäya kalpate
na tértha-pada-seväyai jévann api måto hi saù

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“Anyone whose work is not meant to elevate him to religious life, anyone
whose religious ritualistic performances do not raise him to renunciation, and
anyone situated in renunciation that does not lead him to devotional service to
the Supreme Personality of Godhead, must be considered dead, although he is
breathing.” (Weekly Gauòéya, Vol. 2)
Vaiñëava Småti
Both karmés and jïänés are materialists,

whereas the devotees are spiritualists.
The particular çästras by which the Indian Äryans conduct their ordinary
dealings are generally known as småti-çästras. The fruitive workers consider
that by following certain rules and regulations their religiosity will be
protected. But the mental speculators who desire liberation do not accept those
rules and regulations. Rather, the jïänés, according to their taste, become
indifferent to material enjoyment and take to the path of renunciation,
considering those injunctions as the only appropriate path for themselves. That
is why expert fruitive workers call themselves materialists, and the renounced
impersonalists identify themselves as spiritualists. But knowing the jïänés'
desire for enjoying the fruits of their activities, the devotees, who are
transcendental to karma and jïäna, consider both karmés and jïänés as
materialists and address the çänta Vaiñëavas as spiritualists. All actions
performed with a desire for enjoying the results, up to liberation, are under the
category of fruitive activities. Therefore they are simply mundane endeavors for
one's self-interest.
The småti regulations of

the transcendental devotees are not the same
as those of the materialists like the karmés and jïänés.
All the endeavors of the devotees are meant for Kåñëa. Since the devotees do
not have material desires like the inferior karmés and jïänés, their endeavors are
not like those of the karmés and jïänés. The injunctions of the småtis meant for
regulating the materialists are not intended for the spiritualists. So we can say
that there are differences between the regulative principles of the nondevotees
and those of the devotees. The materialists, who want to enjoy the fruits of their
karma and the devotees whose material desires are burnt to ashes are never on
the same platform. The regulations of the nondevotees are meant for their own
benefit, whereas the regulations of the devotees are meant for serving Kåñëa.
The purpose of the former is to achieve the results of their mundane
realizations, and the later is to serve the transcendental Lord.

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The Vaiñëavas accept the injunctions of Häréta-småti and those supported by

the Puräëas.
Among the twenty Dharma-çästras, the injunctions of Häréta are applicable to
the Vaiñëavas. Apart from the twenty Dharma-çästras, the regulations of the
Puräëas are also accepted by the smärtas. The Vaiñëavas also accept necessary
injunctions from the Puräëas and Vedas. In this country and abroad some
ordinary smärtas of the Medieval Age have written a few books about småti
injunctions. The Vaiñëavas have collected various evidence from the çästras for
the benefit of their respective sampradäyas and have written down those rules
and regulations for the benefit of the Vaiñëavas.
Çré Hari-bhakti-viläsa,
twenty-eight principles, and other småtis.
Under the order of Çréman Mahäprabhu, Çré Sanätana Gosvämé, following the
pure çästras, compiled Çré Hari-bhakti-viläsa for the benefit of the Vaiñëavas of
Bengal. This Hari-bhakti-viläsa was edited by Çré Gopäla Bhaööa Gosvämé.
Approximately fifty years after this, Çré Raghunandana Bhaööäcärya of
Bandyaghäöa (Bengal) wrote a few essays called Añöä-viàçati-tattva for use in the
smärtas' mundane dealings. In these essays he has established different opinions
from the injunctions of Hari-bhakti-viläsa. It is also found that various småti
books were composed in various parts of India for their respective use.
Although the principle ingredients of småtis

are the same, considerations differ due to desires for either serving
Kåñëa or material enjoyment.
The question may now arise in the minds of many people that when the main
foundation of the småti writers is one, then why are the conclusive regulations
different? In answer to this, we can say that the writers of the Vaiñëava småtis
are servants of the Lord whereas the writers of the småtis meant for persons
attached to material enjoyment are sense gratifiers. The materialists have no
taste or faith in the worship of the Lord. Therefore it is impossible to get
impartial regulations from such persons.
By following the smärta system

one cannot become a Vaiñëava.
Although the Hindu communities are forced to follow the regulations of
ordinary smärtas, the pure devotees who also belong to Hindu communities are
not obliged to follow the småtis of the materialists. In the society of devotees it
is not possible to follow the Vaiñëava småtis and at the same time respect the
smärta regulations. That would be simply a sign of weakness and foolishness.
When due to the influence of their knowledge the devotee householders will

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come to understand their own literatures and prestige, then they will no longer
be dependent on others. The devotees should lead their lives in Kåñëa's family
according to the Vaiñëava småtis. Then the godless smärtas will never be able to
dominate them.
Instructions for the present Vaiñëava societies.

If the Vaiñëava devotees spend their lives following the instructions of the
spiritual master, then there will be no possibility of disturbances in this world.
Sometimes the ordinary smärtas glance menacingly towards devotional service
to Viñëu and thus prove their foolishness, but such narrow mentality can never
prove them to be magnanimous. At present it is the age of Kali, so the pure
considerations of the Vaiñëavas are being included among the useless
arguments of the mental speculators. These are all indications of apathy
towards the Absolute Truth. It does not befit a great Vaiñëava to accept
subordination of the smärtas who lack transcendental realization and who are
influential by material standards. They should thoroughly follow the Vaiñëava
småtis—this is our special request. (Sajjana-toñaëé, Vol. 18, Part 2)
Vaiñëava and other småtis
The two types of småtis such as Vaiñëava and non-Vaiñëava. The

consideration on non-Vaiñëava småtis.
A småti-çästra is that which contains various rules and regulations of the
religious scriptures (Dharma-çästras) and which is meant to regulate the living
entities' ordinary dealings. The småti çästras are of two types—those meant for
devotees and those meant for nondevotees. Without accepting transcendental
consideration, the nondevotee smärtas have accumulated many nondevotional
rules and regulations from the småtis to protect mundane social discipline and
have thus established a godless society. In such a godless society, only those
who are inclined towards the Supreme Lord do not follow the instructions and
regulations of the smärtas. Although the number of persons who are averse to
the devotional service of the Lord is greater, they are unable to extend their
authority upon the persons who are inclined towards God. The ordinary
smärtas declare that if one simply follows the lifeless regulations of the çästras
without accepting devotional service, he can be famous as a pious person. But
the devotees cannot agree with such persons.
The opinion of Smärta Raghunandana

and Çré Hari-bhakti-viläsa.
According to the propensities of people, different codes of conduct are found in
the same çästra. Çré Raghunandana and other smärtas, who are expert in

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worldly dealings, have mentioned in their various essays about the separate
arrangements for the Vaiñëavas. And spiritualist smärtas have concluded that
the nondevotional statements of småtis quoted in Çré Hari-bhakti-viläsa are not
meant to be followed by the Vaiñëavas.
The prominence of non-Vaiñëava småtis

is due to aversion to the Lord.
Since the current of godlessness is very prominent in society, there is often no
respect for Vaiñëava småtis. The consideration, “Because the Vaiñëava småtis are
not always respected, they have no utility in the society,” befits a foolish
society. When people consider themselves nondevotees and averse to the Lord,
then their position in godless society becomes firmly established. They also
think that they cannot escape from the fierce attack of the nondevotee smärtas.
Being initiated by a Vaiñëava äcärya yet continuing to lick the feet of smärtas
such as Raghunandana becomes a family tradition for such a person. But
actually this is the result of his forgetfulness of the self.
Initiated Vaiñëavas should study the Vaiñëava småtis.

When the initiated Vaiñëava will observe that the behavior of the uninitiated
godless society is averse to spiritual life and when he feels the necessity of
requesting the nondevotees to turn towards Kåñëa, then his study of Vaiñëava
småtis will begin. Until one advances in the spiritual path, he will continue to
regard following the ordinary småtis as following religious principles. But if he
is determined to follow in the footsteps of the spiritual master, then such a
benefactor of society will learn to respect the Vaiñëava småtis.
Even many Gauòéya Vaiñëavas

do not respect Çré Hari-bhakti-viläsa.
Alas, what a sorrowful condition! Today in Gauòéya Vaiñëava society, the
respect for the Vaiñëava småti written by Çré Sanätana Gosvämé and instructed
by Çréman Mahäprabhu is no longer present! Though we identify ourselves as
servants of the Vaiñëavas, we disgrace our line by uprooting the practice of
Vaiñëava småtis! And we consider those who are trying to revive the practice of
Vaiñëava småtis as enemies!
The antiquity of Çré Gopäla Bhaööa Gosvämé's

Sat-kriyä-sära-dépikä and its propagation
by Çréla Bhaktivinoda Öhäkura.
The book, Sat-kriyä-sära-dépikä, written by Çréla Gopäla Bhaööa Gosvämé
according to Vedic process, existed in the Gauòéya Vaiñëava society one
hundred years prior to the period of smärta Raghunandana. But so far, due to

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the lack of äcäryas, this book was locked in a box and thus unknown among
the Vaiñëavas. The need of the pure devotees that Çréla Bhaktivinoda Öhäkura
fulfilled by preaching this book among the Vaiñëavas by the will of Çré
Gaurasundara, the pure Gauòéya Vaiñëava society will take a thousand years to
repay this debt. And if Çré Gaurasundara desires, then Gauòéya Vaiñëavas can
unanimously adopt the principles of this Vaiñëava småti in order to protect
their purity.
Instructions to the devotees of Çré Gaura

and their followers to chant the holy names
of the Lord while remaining in pure varëäçrama.
When Çré Çré Gaurasundara appeared in this world, at that time the Hindu
society of Bengal was in a most miserable condition. Because He introduced
spiritualism and chanting of the holy names of Hari, the godless society of that
time did not refrain from opposing Him. Çré Gauräìga's devotees and their
followers should at present remain properly situated in varëäçrama and
continue to chant the holy names of Lord Hari.
If the godlessness of the smärtas is neglected,

then the practice of Vaiñëava småtis will be introduced.
If the activities of society are not related to Hari, then the living entities will be
absorbed in matter due to their propensity of aversion to Hari born of anarthas.
If in every activity of society aversion to Hari is rejected and service to Hari is
accepted, and if pure varëäçrama-dharma is widely reestablished, then we will
soon be delighted to see respect for the Vaiñëava småtis.
One who is externally a devotee of Hari but internally

a smärta can never become an unalloyed Vaiñëava.
If we consider ourselves devotees of Hari while maintaining godlessness in all
our activities and respecting ordinary småtis within our hearts, then we will
never be established as nonduplicitous servants of the Vaiñëavas. Unless we
become genuine Vaiñëavas we will not receive the Lord's mercy and pure
varëäçrama principles will not be established. The pure swanlike Vaiñëava
principles, which are beyond the varëäçrama system, can never be practiced
within the impure varëäçrama system—this is a subject of consideration for
learned people.
Equal behavior internally and externally.

“Be fixed-up internally while externally carrying out ordinary dealings.” One
should not distort the real meaning of this sentence to maintain faith in impure
varëäçrama principles within. For the benefit of those who have taken shelter

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of devotional service to the Lord without duplicity, Çré Rüpapäda has quoted
the following Närada-païcarätra verse in Çré Bhakti-rasämåta-sindhu:
Those who wish to pass their lives in a way that is favorable for the cultivation
of devotional service should perform all those worldly and Vedic activities that
are favorable for their own service to Hari. Whatever arrangements they
establish in this world should not be contrary to the internal faith of the
Vaiñëavas.
Since the caste Gosvämés and their disciples

are not established in pure varëäçrama principles,
they lack Vaiñëava qualities.
If we saw today that the äcäryas and their followers in the Gauòéya Vaiñëava
societies were established in pure varëäçrama principles that are favorable for
devotional service, then there would be no disturbance in the internal faith of
the devotees of the Lord. The Vaiñëavas who are internally fixed in truth feel
great distress on seeing the behavior of godless society, and they are ready to
disclose this outrageous behavior to the public. If the Vaiñëavas were not fixed
in their goal, then they would not assert that both ordinary dealings and
worship of the Lord should be favorable to the society. If one's heart is not
fixed, or if one has a lack of determination for the lotus feet of Viñëu or the
Vaiñëavas, then abominable external conceptions will not allow one to be fixed
in Kåñëa consciousness.
Due to misinterpretation of the scriptures

by so-called äcäryas, the path of bhakti
has become full of thorns.
Taking advantage of Duryodhana's statement in Mahäbhärata: yathä nijukto 'smi
tathä karomi—“I will do whatever activities you will engage me in,” many
nondevotees are proceeding on the path of sinful activities. Taking advantage of
the Bhagavad-gétä verse: api cet su-duräcäraù—“Even if one commits the most
abominable actions,” hundreds of so-called Vaiñëavas are becoming utterly
confused on the path of hell. Forgetting the real purport of the verse yad yad
äcarati çreñöhas—“Whatever action a great man performs,” many so-called
äcäryas like us are spreading thorns on the path of devotional service to the
Lord. Since ordinary living entities are habituated to misbehavior, such äcäryas
proudly and duplicitously advertise themselves as internally fixed in truth
while in fact they indulge in so many unfavorable activities.

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Confusions in the name of rägänugä-bhakti.

Confusion in the name of rägänugä-bhakti has become a standard practice, and
deviated societies are affected by this, thus revealing their respective internal
faith. It is our humble request that the Vaiñëavas should carefully discuss these
topics and proceed on the path of devotional service by following the Vaiñëava
småtis.
They will not benefit by attacking us unnecessarily. They should be
compassionate to the body and mind and consider our humble statements.
(Sajjana-toñaëé, Vol.23, Part 4)
The initiated
Three types of birth—çaukra, sävitra, and daikña.

Three types of birth are described in Çré Bhärgavéya Manu-saàhitä and in the
Çrémad Bhägavatam. They are also described in various branches of Vedic
literatures. The Vedic sandarbhas also confirm this.
Çaukra, sävitra, and daikña—these three births are explained in the Vedas.
When one is born from a legitimate father and mother it is called çaukra-janma,
or seminal birth, when one receives the Gäyatré mantra from the äcärya it is
called sävitra-janma, or Vedic birth of receiving Gäyatré, and when one receives
initiation through fire sacrifice it is called daikña-janma, or spiritual initiation
birth. The seminal birth is the original, and there is no consideration of
reformatory processes in this. The çüdras are also not meant for undergoing
purificatory processes. Except the çüdras, everyone else undergoes purificatory
process in the form of accepting Gäyatré mantras from the äcärya and studying
the Vedas in gurukula—this is their sävitra-janma, or birth in the form of
receiving Gäyatré. When these people take spiritual initiation in order to
achieve competence in the performance of sacrifices, they became known as
thrice-born. Persons other than çüdras become twice-born in their second birth
and thrice-born in their third birth. Only qualified brähmaëas are eligible for
third birth, or spiritual initiation.
Ascertainment of time for the three births;

what is vrätya?
There is no third birth for the kñatriyas and vaiçyas. Someone born in brähmaëa
family can be a twice-born, but if he surpasses sixteen years of age without
undergoing the purificatory process of receiving Gäyatré mantras, then instead
of being a twice-born he becomes known as a vrätya. If he undergoes the twice-
born saàskära at the age of twenty, then he will be known as a kñatriya, and if
he undergoes the saàskära at the age of twenty-two, he will be known as a

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vaiçya. Beyond that, he no longer eligible for being a twice-born and hence
becomes known as a vrätya.
Religious principles decline in proportion

to the influence of the yugas; there is a lack of the three Vedic births
in this age of Kali.
From Satya-yuga to Dväpara-yuga, the Vedic administration progressively
diminished. At the arrival of Kali-yuga, the three legs of religious principles had
diminished, and since the fourth leg is under attack, the Vedic ceremonies are
present only in name. That is why animal sacrifices were reduced in Dväpara-
yuga, and Deity worship was introduced in its place. On the introduction of the
sacrifice of chanting the holy names of the Lord in Kali-yuga, the karma-käëòa
sacrifices and Deity worship can no longer be performed properly. Though in
this age of Kali the process of being twice-born by external purificatory rites is
still current, there is no possibility for such persons to become Vedic thrice-
born.
Sacrifice of chanting the holy names is the qualification for performing

sacrifices in this age of Kali.
Persons who are qualified to perform the sacrifice of chanting the holy names
actually do so after being initiated. The mahä-bhägavatas are most qualified for
performing hari-näma-yajïa. In order to be qualified for hari-näma-yajïa, the
kaniñöha-adhikärés take initiation from a mahä-bhägavata with a desire to
achieve the primary qualification. When a conditioned soul takes initiation
from a mahä-bhägavata, he understands his eternal relationship with the Lord.
A liberated soul is initiated in the sacrifice

of chanting the holy names of the Lord
and is therefore a topmost brähmaëa.
A liberated soul is initiated into the chanting of the holy names. A liberated
soul refers to a mahä-bhägavata who is beyond the principles of varëäçrama and
who is the best of the brähmaëas. Çré Haridäsa Öhäkura is the ideal and prime
example. A mahä-bhägavata is the best of the brähmaëas and a Vaiñëava. He is
capable of giving initiation to others. The chanting of mantras by a kaniñöha-
adhikäré does not qualify him to be liberated from material existence. Whenever
he attains perfection in chanting the holy names by giving up his pride for his
materially conditioned life, then he immediately becomes qualified to chant
Lord Hari's holy names, which are worshipable by the liberated souls.

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Vedic ceremonies are not successful in Kali-yuga; the position of the

brähmaëas in Kali-yuga.
The Vedic ritualistic ceremonies are not totally successful in this age of Kali. In
Kali-yuga, which is full of contamination, those who are proud of being
brähmaëas but act like çüdras are intoxicated for worshiping everything except
the Absolute Truth. Although they are supposed to be knowers of the Supreme
Brahman, due to their past misdeeds, rather than worshiping Lord Viñëu they
engage in worshiping five demigods. They neglect the supreme position of Lord
Viñëu and consider Him equal to the demigods. That is why such persons are
disqualified from performing Vedic sacrifices in the form of worshiping Viñëu,
the master of all sacrifices.
Introduction to Vaiñëava småtis,

or Vaiñëava code of conduct, and their propagation.
The Vedic ritualistic ceremonies described in the Vaiñëava tantras according to
Vedic injunctions are known as Païcarätras, or expansions of the Vedas. This is
accepted by sages who follow the Vedic path. Under the instruction of Çré
Gaurasundara, Çré Sanätana Gosvämé, the Gauòéya Vaiñëava äcärya, compiled
the Vaiñëava småti called Çré Hari-bhakti-viläsa. Çré Gopäla Bhaööa Gosvämé, an
ideal mahäpuruña, expert in Vaiñëava etiquette, worshipable for the kaniñöha-
adhikärés, and one of the six Gosvämés, wrote Sat-kriyä-sära-dépikä and edited
Çré Hari-bhakti-viläsa, following in the footsteps of Çré Sanätana Gosvämé.
Although the rituals in the Vaiñëava småtis of the Gauòéya Vaiñëavas have been
more or less attacked by the smärtas, who are averse to the Lord, the day has
come for propagating the Vaiñëava rituals.
Every human being has a right for

päïcarätrika initiation, whereby their position
as twice-born is guaranteed.
We can know from the scriptural evidences quoted in Çré Hari-bhakti-viläsa that
all çüdra and non-çüdra human beings, though not eligible for sävitra, or Vedic
initiation, are certainly eligible for päïcarätrika initiation. Whether one has
resided in gurukula after accepting Vedic initiation or not, whether a brähmaëa
has fallen from his religious vows or not, or whether one is born in a çüdra or
lower than a çüdra family—through pious activities, all can become eligible for
receiving päïcarätrika initiation. If any human being receives päïcarätrika
initiation, he is certainly a twice-born. Though women do not undergo the
sacred thread ceremony, they also become twice-born and are thus qualified to
chant the holy names and worship the Deities. It is to be understood that
persons who are not invested with the sacred thread have not received actual
initiation. The qualification of paramahaàsa, however, has no symptoms of

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varëas, such as sacred thread, and no symptoms of äçrama, such as the daëòa or
saffron robes. They do not engage in Deity worship like those who are situated
in varëäçrama. The scriptures say that as a bell metal mixed with mercury in a
specific way turns into gold, when a person takes päïcarätrika initiation from a
bona fide spiritual master, he certainly becomes a twice-born brähmaëa.
The seminal brähmaëas attain

the position of çüdras in this age of Kali.
Contrary to their brahminical principles, many twice-born persons in Kali-yuga
worship five gods and neglect Lord Viñëu. They then fall from their position as
brähmaëas and became çüdras or outcastes. What to speak of qualifying for
third birth, they ascertain that the behavior of çüdras and outcastes is
brahminical. In the last two or three hundred years the behavior of çüdras and
outcastes has been introduced among the Gauòéya Vaiñëavas in the name of
paramahaàsa Vaiñëava behavior. They actually follow the materialistic smärtas
and give çüdra initiation. In this way they have caused great damage to the
Vedic Vaiñëava religion, and by taking the role of an unqualified spiritual
master, they simple increase their attachment to their stomach and genitals.
Instead of giving proper päïcarätrika initiation to their disciples, such people
turn them into monkeys instead of making them like Çiva, turn them away from
Viñëu instead of making them Vaiñëavas, and allow them to indulge in the
principles of varëäçrama that are based on mundane association with women.
The current of seminal consideration is checked

in the line of Rasikänanda Prabhu.
Had a bona fide spiritual master actually given päïcarätrika initiation to any
disciple, he would not have destroyed his spiritual life by becoming puffed up
by his seminal birth. Such persons would not have degraded themselves by
posing as spiritual masters. Since these considerations are prominently accepted
in the line of Rasikänanda Prabhu, the characteristics of pure religion preached
by Çréman Mahäprabhu and the six Gosvämés are beautifully protected therein.
The initiation of social brähmaëas is not spiritual—

it is a familial act and therefore must be rejected.
If the food and water of an initiated person is treated equally with the food and
water of an uninitiated person (a brähmaëa), then intelligent people should
impartially consider what injustice and outrage have been encouraged in the
name of spiritualism. Our question is that if a person remains a çüdra even after
his initiation, then in which varëa does his spiritual master belong? If he was
not fallen, or did not give initiation, or gave çüdra initiation, then why should
he be called a spiritual master? Why is such a guru called a spiritual master

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instead of a purohita, or family priest? The activities of protecting one's seminal

dynasty and properly regulating society that are going on at present in the name
of religion are actually the duties of a priest. They are not meant for delivering
the fallen souls. A spiritualist should treat such so-called gurus as priests and
take initiation from a Vaiñëava guru in order to become a Vaiñëava. If, while
considering them priests, family gurus are given something to maintain their
livelihood, then one's spiritual activities will go on without disturbance. Every
Gauòéya Vaiñëava should carefully consider how to restrain the professional
mantra sellers, chanters, drum players, Bhägavatam reciters, and Deity
worshipers from troubling the Gauòéya Vaiñëava society with financial
pressure.
If an initiated person has not undergone the sacred thread ceremony, he is

not qualified to be a guru; rather he is fit for rejection.
If an initiated person has not undergone the sacred thread ceremony, then
according to the statement of Båhaspati, a compiler of Dharma-çästras, he has
simply transgressed religious principles. The scriptures state that after receiving
initiation one becomes a twice-born. If this was not so, then it is to be
concluded that he has certainly not been properly initiated. If one is properly
initiated, then the results must come. The cause is known by its effects. If one
claims to be a Vaiñëava guru while neglecting the tat tenaiva vinirdiçet—“he
should be accepted according to those symptoms of classification” statement of
Çrémad Bhägavatam (7.11.35), then he should be rejected. This is the purport of
the scriptures.
yo vyakti nyäya rahitam anyäyena çåëoti yaù
täv ubhau narakaà ghoraà vrajataù kälam akñayam
guror apy avaliptasya käryäkäryam ajänataù

utpatha-pratipannasya parityägo vidhéyate
“One who assumes the dress and position of an äcärya, who speaks against the
conclusions of Çrémad Bhägavatam and other scriptures, or who performs
kértana opposed to the proper glorification of Çré Kåñëa certainly goes to hell for
countless lifetimes along with his disciples and whoever else hears such
nondevotional talks and kértanas.
According to these statements of the çästras one should give up disguised
enemies. If one does not give up such so-called gurus, then the prestige of
Gauòéya Vaiñëava religion will not remain intact and the living entities' path of
worship will be full of thorns.
Nondevotees are neither gurus nor brähmaëas.

One should not accept a non-Vaiñëava spiritual master. The evidence of the

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çästra in this regard is as follows:

mahäkula prasüto 'pi sarva yajïeñu dékñitaù
sahasraçäkhädhyäyé ca na guruù syäd avaiñëavaù
mahäbhägavata çreñöho brähmaëo vai gurur nånäm

sarveñäm eva lokänäm asau püjyo yathä hariù
“A non-Vaiñëava is never fit to be guru even if he has taken birth in a great
family, performed all sacrifices, and studied many branches of the Vedas.
Among all human beings the brähmaëa who is a mahä-bhägavata, or great
devotee, is topmost and qualified as guru. He is as worshipable as Lord Hari.”
Therefore a nondevotee cannot become a brähmaëa or a spiritual master. The
evil-minded person who proudly considers himself a spiritual master of the
Vaiñëavas cannot be accepted as a spiritual master. One who considers himself
a brähmaëa and servant of the Vaiñëavas knows that there is no possibility of
becoming a brähmaëa without being a servant of the Vaiñëavas; he is a real
brähmaëa and a bona fide guru. A person who is proud of being a servant of the
Vaiñëavas should take päïcarätrika initiation from such a spiritual master. After
being duly initiated he will attain the position of a brähmaëa. He will properly
follow the rules and regulations, such as the sacred thread ceremony, and in
this way he will become well-behaved and humble. Otherwise, birth after birth
it will never be possible to become servant of the Vaiñëavas.
Those who do not accept that “only through initiation one becomes twice-
born” are to be rejected by society.
According to the instruction of Çré Gaurasundara, Çré Sanätana Gosvämé has
written as follows:
gåhéta-viñëu-dékñäko viñëu-püjäparo naraù
vaiñëavo 'bhihito 'bhijïa iritaro 'smädavaiñëavaù
“One who is initiated into the Vaiñëava mantra and who is devoted to
worshiping Lord Viñëu is a Vaiñëava. One who is devoid of these practices is
not a Vaiñëava.”
One who is recognized as a Vaiñëava by other Vaiñëavas should take initiation
into Viñëu mantra from a spiritual master. On the strength of initiation, he
should accept the reformatory ceremonies of a twice-born. A qualified
brähmaëa is eligible for worshiping Viñëu. He can then serve his spiritual
master, who is a manifestation of Viñëu, with water and cooked foodstuffs. At
that point society cannot put impediments on his path of spiritual life. If at all
they do so, then one should give up such a hated society, considering it
unfavorable. Every Gauòéya Vaiñëava should accept the society that is favorable
for devotional service to Hari. One should not live in a society that is averse to

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spiritual life. It is stated in Çrémad Bhägavatam (5.5.18):

gurur na sa syät sva-jano na sa syät
pitä na sa syäj janané na sä syät
daivaà na tat syän na patiç ca sa syän

na mocayed yaù samupeta-måtyum
“One who cannot deliver his dependents from the path of repeated birth and
death should never become a spiritual master, a father, a husband, a mother or
a worshipable demigod.”
After the disappearance of Çréman Mahäprabhu, Vaiñëava society fell under

the subordination of smärtas.
Every Gauòéya Vaiñëava should consider whether it is proper for a person to
disassociate oneself from spiritual life while keeping faith in insignificant
matter. One's relationship of sense gratification and maintaining godless
interests in this world is for up to one hundred years, whereas spiritual life
without material desires and with love of Hari is for eternal life. After the
disappearance of Çré Caitanyadeva and His six Gosvämé associates, the
confusion and licking the feet of smärtas that goes on in the name of Çré
Gauòéya Vaiñëava society is simply a corruption of Vaiñëava religion. In order
to stop this corruption, Çré Gaurasundara has sent His own associates from time
to time. So why are we not following those Vaiñëava smärtas, who are
mahäjanas conversant with spiritual knowledge, and thereby being misguided?
Why are we turning away from scriptural knowledge and falling in the jugglery
of the selfish nondevotees, thus wasting our valuable lives in aversion to Hari?
Will godless society remain prominent forever? Will the beneficial words of the
devotees, the subtle purport of the çästras, and the impartiality of the compilers
of the çästras be neglected forever? Will the glories of Çré Hari-bhakti-viläsa ever
remain fallen in the dark pit of the godless smärtas?
Instruction to follow Sat-kriyä-sära-dépikä

of Gopäla Bhaööa Gosvämé.
Will Bhavadeva's guidelines cover the Sat-kriyä-sära-dépikä forever?
Raghunandana's Saàskära-tattva has been permanently covered. It has never
been opened up. So why will Sat-kriyä-sära-dépikä be disregarded? We are
humbly appealing to the Gauòéya Vaiñëavas who are conversant with the
çästras to open their eyes and follow the previous äcäryas. May they carefully
discuss the Mahäbhärata verse çüdro 'py ägama-sampanno dvijo bhavati
saàskåtaù—“even a çüdra can be purified though carefully following the proper
conduct of a brähmaëa as prescribed in the Païcaratra” and the Çrémad
Bhägavatam verse yad anyaträpi dåçyeta tat tenaiva vinirdiçet—“if the qualities of

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one group are found in the men of another, those men should be recognized by
their qualities, by their symptoms” and be freed from the shackles of the Hindu
society that is averse to Viñëu. Then they will be freed from material
enjoyment, and only then they will be able to worship the Deities and chant the
holy names of Hari.
Assurance of reestablishment of Vaiñëava småti.

“Those who are initiated cannot be brähmaëas,” and “only by being born in a
brähmaëa family does one become a brähmaëa”—These misconceptions have
created a great deal of disturbance and caused the degradation of religious
principles. These misconceptions must be eradicated. Once Tridaëòé Sannyäsé
Çré Rämänuja Svämé of South India, who was a incarnation of Çré Nityänanda
Prabhu, delivered the Vaiñëavas of this world from the clutches of the
worshipers of five gods. Today by the endeavors of the weak servants of the
Vaiñëavas like us, the religious principles of the scriptures will be again
established in Äryävarta. We are taking shelter of Çré Guru and Gauräìga in
order to deliver the Gauòéya Vaiñëava society from the clutches of the envious,
pseudo Vaiñëavas such as äula, bäula, präkåta-sahajiyä, neòä, daraveça, säìi,
gaura-nägaré, seminal Gosvämés, and pseudo renunciates. Please come, O
brothers! Be spiritualists, give up the conception of präkåta-sahajiyä; let us sing,
following in the footsteps of Çréla Öhäkura Bhaktivinoda, who is the root
inaugurator of the pure devotional current.
ämi ta' vaiñëava, e' buddhi haile, amäné nä haba ämi

`pratiñöhäçä äsi' hådaya duñibe, haiba nirayagämé
tomära kiìkara, äpane jäniba, guru äbhimäna tyaji
tomära ucchiñöa pada-jala reëu, sardä niñkapaöe bhaji
nije çreñöha jäni, ucchiñöhädi däne, habe abhimäna bhära
täi çiñya tava, thäkiyä sarvadä, nä laiba püjä kära
amäné mänada, haile kértane, adhikära dibe tumi
tomära caraëe, niñkapaöe sadä, käìdiyä luöiba bhümi
“If I consider that I am a Vaiñëava, then I will not be modest. Then the desire
for name and fame will pollute my heart, and I will thus go to hell. I will
consider myself your servant and give up the pride of being a spiritual master. I
will accept remnants and the water that has washed the feet of a Vaiñëava
without duplicity. If I think I am the best and thus give remnants to others,
then I will simply become proud. Therefore I will always remain your disciple,
and I will not accept worship from anyone. If I do not desire respect for myself
but give respect to others, then you will give me the right to chant the holy
names. I will fall down at your feet without duplicity and cry while rolling on

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the ground.”
Vaiñëavas are automatically brähmaëas

as well as transcendental to the modes of material nature.
The mundane fruitive workers consider

that their Vedic branch is different than the Vedic branch of the
äcäryas in disciplic succession.
The Vedic branch that the äcäryas of the disciplic succession from Lord Brahmä
have accepted appears different to the fruitive workers, because due to their
narrow-mindedness they find it unfavorable to their own Vedic branch. In the
Eleventh Canto of Çrémad Bhägavatam these topics are properly described. We
will elaborate on those points at the appropriate place, so we are not bringing
up those inumerable topics here.
Without undergoing sacred thread ceremony

it is impossible to become a twice-born.
Regarding saàskäras, it is written in the Dharma-çästra of Yäjïavalkya that all
one's sins are eradicated by undergoing purificatory processes. The çüdras are
simply sinful, therefore there are no saàskäras prescribed for them. It is not a
fact that just because one is born in a sinful family he will not be able to hear
Çrémad Bhägavatam or worship the Supreme Lord. According to the sarveñäà
mad-upäsanam—“worship of Me is to be practiced by all human beings” verse
of Eleventh Canto and yasya yal lakñaëaà proktaà—“if one shows the
described symptoms” verse of Seventh Canto of Çrémad Bhägavatam and
inumerable other similar statements, it is confirmed that everyone has a right to
be freed from sinful reactions and worship the Lord. That is why Äcärya Çré Jéva
Gosvämé has stated in his Durgama-saìgamané commentary on Bhakti-
rasämåta-sindhu that until one undergoes all the limbs of the initiation process,
he does not become a twice-born brähmaëa. In order to become twice-born, the
sages underwent sävitrya-saàskära. Similarly, unless an initiated person
undergoes the sävitrya-saàskära, he will not be accepted as a brähmaëa in the
worldly society.
Sinless Çré Süuta Gosvämé achieved everything

under the shelter of paramahaàsa Çré Çukadeva.
According to the statements of the sages headed by Çaunaka, Çré Süta Gosvämé
has been established as sinless. It is understood that he was not born in a sinful
or outcaste family. But the fruitive workers who follow an incomplete portion
of a branch of Vedic literature consider him a non-brähmaëa outcaste and
devoid of any saàskäras. Thus they neglect the spiritual master and commit

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offence. That is why Çré Vyäsadeva has recorded the word anagha, or sinless,
spoken by the sages while describing Çré Süta Gosvämé in order to set an
example for his successor äcäryas. Çré Süta Gosvämé gave up his identification
with a lower family and took shelter of Çré Çukadeva Gosvämé. Because of
accepting subordination to the spiritual master he became qualified to hear
Çrémad Bhägavatam:
jïäne prayäsam udapäsya namanta eva
jévanti san-mukharitäà bhavadéya-värtäm
sthäne sthitäù çruti-gatäà tanu-väì-manobhir

ye präyaço 'jita jito 'py asi tais tri-lokyäm
“Those who, even while remaining situated in their established social positions,
throw away the process of speculative knowledge and with their body, words
and mind offer all respects to descriptions of Your personality and activities,
dedicating their lives to these narrations, which are vibrated by You personally
and by Your pure devotees, certainly conquer Your Lordship, although You are
otherwise unconquerable by anyone within the three worlds.”
After hearing this çloka from Çré Çukadeva, Çré Süta Gosvämé Mahäräja, though
born in a low class family, heard Çrémad Bhägavatam with his body, mind, and
speech from paramahaàsa Çré Çukadeva, the king of the Vaiñëavas. Thus he
underwent all types of saàskäras and ultimately accepted the external dress
meant for paramahaàsas and approved by Çrémad Bhägavatam. Unable to find
any symptoms in his external dress that he had undergone any saàskäras, the
sages, who were mental speculators and controlled by the illusory energy,
through their worldly godless vision simply understood him as a non-
brähmaëa, professional outcaste saint. But Sarasvaté Devé inspired them to
address him as sinless and professor of the Dharma-çästras. Since foolishness is
an impediment on the path of good fortune to the world, it is not encouraged
by Kåñëa, who is beyond the jurisdiction of sense perception, because a gentle
favored disciple receives all confidential mysteries from his spiritual master.
The real meaning of the word äyuñman, or “O immortal one,” spoken by the
sages headed by Çaunaka.
Since the sages headed by Çaunaka accepted Çré Süta Gosvämé as their spiritual
master, the sages prayed to Süta Gosvämé to instruct them in the knowledge
attained by gentle obedient disciples that he had received. Many so-called
spiritual masters, instead of desiring welfare for their disciples, hate them in
order to fulfill their own material desires. Such so-called spiritual masters do
not know what is beneficial for themselves, rather they accept something
inauspicious as auspicious. The sages did not address Çré Süta Gosvämé as
äyuñman, or “O immortal one,” merely out of affection. The word äyuñman

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spoken by the sages is an expression of gratitude or appreciation of an

experienced spiritual master by the ignorant people. Süta Gosvämé simply
repeated the message he had heard from his spiritual master to his disciples,
and therefore he was addressed as äyuñman.
Çré Vyäsadeva, Çré Çukadeva, and others

are spiritual masters of the entire world;
they are free from illusion and liberated souls.
According to the injunction na präkåtatvam iha bhakta janasya paçyet—“a
devotee should not be seen from a materialistic point of view,” the disciplic
succession from Vyäsadeva does not consider that spiritual masters are burnt in
the blazing fire of material existence. The nature of the material world is that
whether one's son is honest or dishonest, everyone should give up the worship
of Hari, cry out “O my son!” and forget Kåñëa. But the similar expression
displayed by Vyäsa is simply to increase the ignorance of the mundane fruitive
workers and bewilder them. Actually Çukadeva was a great Vaiñëava and a
renounced paramahaàsa. Remaining aloof from his association is not
acceptable to Vyäsa and his descendants. In order to convince the materialists
of this fact, such a pastime was enacted by Çré Vyäsadeva. The pastimes of Çré
Sanätana Gosvämé suffering pain from boils and Çré Kåñëacandra being hit by
the arrow of a hunter named Uddhava were both enacted to increase the
illusion of ignorant people. It is to be understood that the propagation of
Mäyäväda philosophy by Çré Mahädeva and the propagation through Manu of
social religious scriptures by Lord Brahmä were both meant for bewildering
unqualified people. Çré Çukadeva was an ideal personality and spiritual master
of the entire world. As soon as he completed his study with Vyäsadeva, he set
out to bestow mercy on all living entities. From the external point of view the
return of paramahaàsa Çré Çukadeva to the royal assembly of Parékñit and his
association with Süta Gosvämé may create apparent contradictions, but
according to the considerations of paramahaàsas, these were pure standards of
behavior. One who does not accept this commits an offence at the feet of the
spiritual master.
The misunderstandings of conditioned fruitive workers regarding the

paramahaàsa spiritual master.
Since the mood of paramahaàsa awakened in the hearts of all living entities,
even the trees placed Çré Çukadeva in their hearts. He remained in the hearts of
the trees like the indwelling Supersoul. The whole world serves the jagad-guru.
The father's call to his Vaiñëava son and the feelings of separation from the
association of a Vaiñëava were reciprocated by mental agitation in every
Vaiñëava heart, including the trees. This is indicative of hearing and chanting

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from a spiritual master. Following Vyäsadeva's ideal character and being

controlled by devotional service in the form of chanting, the trees of the forest
under the shelter of Çré Vyäsa also worshiped the Vaiñëava. Those whose
bondage in fruitive activities has not been untied wrongly conclude that the
Vaiñëavas are also subjected to birth and the bondage of karma. Therefore in
order to nourish their mood of ignorance, Vyäsadeva exemplified the bondage
of material existence. As a result, attached householders foolishly
misunderstand his lamentation for his son as a religious principle. But the
descendants of Çré Vyäsadeva understand that separation from a Vaiñëava is
extremely painful. If one does not take shelter of such a paramahaàsa Vaiñëava,
he will never be relieved from the pain of material existence.
One Caste
The history of haàsa, paramahaàsa,

and bhägavata paramahaàsa.
In the ancient times there only one caste lived in India called haàsa. They were
yogis, devotees of the Lord, or knowers of Brahman engaged in studying the
Vedas. Among the haàsas, those who on the strength of either devotional
service, yoga, or impersonal knowledge distinguished themselves over their
respective groups were accepted by the haàsas as paramahaàsas. Among the
ordinary impersonalists and yogis of India, the topics of the bhägavata
paramahaàsas are particularly mentioned in a few places. The difference
between bhägavata paramahaàsas with impersonal knowledge and yogic
paramahaàsas is clearly explained by Çré Jéva Gosvämé when he discusses
Brahman, Paramätmä, and Bhagavän as the advaya-jïäna, or nondual Absolute
Truth.
The explanation of Brahman and Jéva

by Çrémad Änandatértha Madhväcärya.
The word Brahman refers to the greatness and nourishment of unbroken
knowledge or supreme consciousness, unalloyed consciousness, pure
consciousness, and eternal consciousness. Çrémad Änandatértha Pürëaprajïa
Madhväcärya Bhagavän has fully unfolded the difference between Brahman and
the living entities in the hearts of his followers. He ascertained that in the
constitutional position of the living entities, they are situated in unbroken
knowledge. Since the living entities are constitutionally marginal, sometimes
they identify themselves as under the subordination of unbroken knowledge,
sometimes they misidentify themselves as Brahman or knowers of dualistic
knowledge, and sometimes they misidentify themselves as matter, which is
opposite to Brahman. As soon as the living entities give up the subordination of

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matter they realize themselves as Vaiñëavas. At that time, due their spiritual
nature, material desires and material conceptions of life cannot attack them.
Due to a lack of knowledge about

the Supreme Brahman, unauthorized people neglect the spiritual
master and glorify themselves.
The living entities' lack of knowledge about the Absolute Truth makes them
ignorant of Brahman. Sometimes they accept Brahman as an inferior object and
try to establish themselves as Brahman. Being desirous of material enjoyment,
they sometimes determine to accept the illusory energy of the Lord as Brahman.
Those who do not know the truth neglect their spiritual master and, with the
help of material knowledge, follow the ascending path. They live within this
world and unnecessarily praise themselves as knowers of Brahman. The
haàsas, however, know perfectly well that Brahman, which is devoid of form
and variegatedness, is a partial manifestation of the Supreme Lord.
Bhägavata paramahaàsas are the highest yogis

and the topmost knowers of Brahman.
Some of the haàsas know the localized aspect of the Absolute Truth as
Paramätmä and thus disassociate themselves from the activities of this material
world, which is created by the illusory energy of the Lord. The perfection of
this disassociation qualifies them to meditate on the Supersoul as yogis. It is not
very difficult to attain spiritual knowledge or devotional service to Viñëu from
the respective positions of either persons who have realized Brahman or yogis
who have attained perfection, rather it is their gradual progress. The position of
the devotees of the Lord, or that of bhägavata paramahaàsas, is the highest
perfectional platform for both impersonal haàsas and yogi haàsas. When a
devotee, or bhägavata paramahaàsa, descends to the lower levels, he should not
be considered either a pseudo impersonalist or a pseudo yogi. The bhägavata
paramahaàsa is the highest yogi and supreme knower of Brahman. One should
not consider him inferior to either the impersonalists or yogis.
According to the symptoms of qualities and occupation, the divisions of

varëäçrama are created.
When the haàsas give up impersonal knowledge and endeavor to distinguish
themselves from other haàsas while following their Gåhya-sütras, or social
codes of conduct, then according to their qualities and activities the four varëas
and four äçramas are created. In Satya-yuga there was only one varëa called
haàsa. Later, after 1,728,000 years passed, the varëäçrama system was
inaugurated among the haàsas. These divisions were effected according to
one's occupation, qualities, symptoms, and possibility of future utility.

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According to the differences in the processes of one's goal, perfection, and

intelligence, there can be two types of varëäçrama. It has been a current
practice in this country that the ascertainment of varëa according to seminal
consideration is based on future utility. Moreover, one's occupation, nature,
and symptoms have always nourished the seminal system. When we discuss the
topics of Kavaña mentioned in the Aitareya Upaniñad and the topics of Jäbäla
mentioned in the Chändogya Upaniñad then we will properly understand
seminal consideration. Çré Mahäbhärata, Hari-vaàsa, and the eighteen Puräëas
have mentioned both processes of varëäçrama. It is not that the system of
varëäçrama according to seminal consideration, which began in Tretä-yuga,
will continue forever and should be kept intact, though its purpose is lost—the
truthful haàsas of India do not accept this. The statements of the Vedas such as
the Kalpa-çästras and the Gåhya-sütras of Gobhila, Kätyäyana, and others that a
brähmaëa should undergo the sacred thread ceremony at the age of eight is only
a proposal. Although all haàsas are equal, those who wish to follow the Gåhya-
sütras and their descendants are to be considered prospective brähmaëas. A
twice-born brähmaëa is required to undergo social purificatory processes.
Those who disagree or are unqualified for such saàskäras, in other words,
those who do not exhibit any inclination for Brahman, such people among the
haàsas are non-brähmaëas devoid of saàskäras, or simply seminal descendants.
A twice-born must follow the rules and regulation of the Gåhya-sütras.
According to familial tradition, those who followed were accepted as twice-
born. Those haàsas who due to envious nature or laziness were addressed as
çüdras by the brähmaëas could not become twice-born. When the descendants
of such people will be in favor of undergoing social reformation, then they will
not be bereft of the opportunity from being reinstated in their respective
occupation, quality, and nature.
Due to forgetfulness of understanding Brahman,

the philosophy of atheism expands
and the Absolute Truth is disregarded.
Among the haàsas, the occupations, natures, and symptoms of the yogis, the
worshipers, and the knowers of Brahman have always been there, are there, and
will be there. In ancient times, when the varëäçrama system was not prominent,
the haàsas alone attained the platform of bhägavata paramahaàsas. There were
also many paramahaàsas found amongst the yogis, who were less inclined
towards cultivation of the Absolute Truth, and amongst the impersonalists,
who were engaged in mental speculation. But when the impersonal conception
among the haàsas of the world gradually sank in the deep water of
forgetfulness, then atheism began to expand, the words of the spiritual master
were reduced to chaos, and disregard for the truths of the Vedas covered the

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hearts of some haàsas like fog. Being deceived by their own material
knowledge, they began to disrespect the Absolute Truth. In this way, the
haàsas were divided into four varëas. (Weekly Gauòéya, Vol. 1)
The different varëas
Only the varëa called haàsa

existed among the people of Satya-yuga;
divisions were created in Tretä-yuga.
In ancient times there were no divisions of varëa among the people of India.
Later, in the beginning of Tretä-yuga the process of dividing the varëas was
introduced. It is stated in the Seventeenth Chapter of the Eleventh Canto of
Çrémad Bhägavatam as follows:
ädau kåta-yuge varëo nåëäà haàsa iti småtaù
tretä-mukhe mahä-bhäga präëän me hådayät trayé
vipra-kñatriya-viö-çüdrä mukha-bähüru-päda-jäù
vairäjät puruñäj jätä ya ätmäcära-lakñaëäù
“In the beginning, in Satya-yuga, there is only one social class, called haàsa, to
which all human beings belong. O greatly fortunate one, at the beginning of
Tretä-yuga Vedic knowledge appeared from My heart, which is the abode of the
air of life, in three divisions—as Åg, Säma and Yajur. The brähmaëas appeared
from the Lord's face, the kñatriyas from the Lord's arms, the vaiçyas from the
Lord's thighs and the çüdras from the legs of that mighty form. Each social
division was recognized by its particular duties and behavior.” In his
commentary on Mahäbhärata (Çänti-parva 188.4), Çré Nélakaëöha has said:
varëäù sätvikaà räjasaà tämasaà miçraà ceti svacchatvädi sämät guëa-våtaà
varëa çabdenocyate—“The different varëas were created according to the
mixture of the three modes of nature—goodness, passion, and ignorance—as
well as according to one's qualification and propensities.” The word varëa
refers to the qualities and occupation of the living entities.
The brähmaëas are the highest among the varëas—

the kñatriyas, vaiçyas, and çüdras are determined according to
qualities and activities.
Çré Bharadväja has said in Çré Mahäbhärata, Çänti-parva, Mokña-dharma,
Chapter 188, as follows:
jaìgamänäà asaìkhyeyäù sthävaräëäà ca jätayaù
teñäà vividha-varëänäà kuto varëa-viniçcayaù

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“There are inumerable castes among the animate and inanimate living entities.
How does one conclusively ascertain their various varëas?” In answer to this,
Bhågu has said:
na viçeño' sti varëänäà sarvaà brähmam-idaà jagat
brahmaëä pürva-såñöam hi karmabhir-varëatäà gatam
brähmaëänäà sito varëaù kñatriyäëäà tu lohitaù

vaiçyänäà pétako varëaù çüdränäm asitas tathä
hiàsänåta-priya-lubdhäù sarva-karmopajévinaù
kåñëäù çauca-paribhrañöäs te dvijäù çüdratäà gatäù
ity etaiù karmabhir vyastä dvijä varëäntaraà gatäù

Actually the living entity does not belong to any varëa, in other words, a soul is
devoid of any varëa. In ancient times Lord Brahmä created this world and filled
it with brähmaëas. Later on, according to their activities, people were divided
into various varëas, such as kñatriya. Since the brähmaëas possess the qualities
of goodness, such as peacefulness and self-control, they are white-colored. The
kñatriyas possess the propensities of passion such as heroism and strength, so
they are red-colored. The vaiçyas possess the mixed qualities of passion and
ignorance such as farming, and thus they are yellow-colored. The çüdras are
simply in the mode of ignorance, devoid of any self-manifested propensity, like
a cart directed by others, and thus they are black-colored. Persons who engage
in all types of activities become envious, fond of speaking lies, and greedy
because of being controlled by the mode of ignorance. Due to being devoid of
all saàskäras, such people become impure and thus degrade from their
positions of kñatriyas and vaiçyas to the platform of çüdras. Because of these
low-class activities, the brähmaëas degraded from their position and attained
positions such as kñatriya. All living entities are by nature qualified to
understand Brahman and possess the qualities of goodness. When they are in
the mode of goodness they are white, and by the mixture of goodness and
passion they become red. When people are in the mixed modes of passion and
ignorance, devoid of goodness, they are yellow; and people who are simply in
the mode of ignorance, devoid of the modes of goodness and passion, become
black. One accepts a particular color and is thus identified as belonging to that
varëa, therefore his varëa is determined by the color and qualities that he
possesses. The brähmaëas are situated as the root or topmost among these
divisions of varëas.

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The history of the origin of the brähmaëas mentioned in the Vedas and
Upaniñads; the rules and regulations for undergoing the sacred thread
ceremony.
The divisions of brähmaëas are found in the Puruña-sükta section of the Åg Veda
(10.90.11). The origin of the brähmaëas is described in the Kåñëa-yajur-veda-
saàhitä (7.1.1.4), the Çukla-yajur-veda-saàhitä (14.28), the Atharva Veda
(15.10.1 and 19.6.6), the Taittiréya Brähmaëa (1.2.6.7 and 3.12.9.3), as well as
in the Çatapatha Brähmaëa (2.1.4.13).
The rules for making the son of a qualified twice-born who has properly
undergone the forty-eight purificatory processes a brähmaëa is followed by the
seminal descendants of the brähmaëas. In this way they undergo purificatory
processes and are accepted as brähmaëas. Knowing that the son of a brähmaëa
is eligible for becoming a brähmaëa, statements such as añöa-varñaà brähmaëam
upanayéta—“a brähmaëa should undergo the sacred thread ceremony at the age
of eight” are found in the Vedas. Also in the Gobhiléya Gåhya-sütras it is stated:
garbhäñöameñu brähmaëaà upanayet—“a brähmaëa should be awarded the
sacred thread at the age of eight.” The period for undergoing this ceremony
extends up to the age of sixteen. When one surpasses this age, he should not be
awarded the brähmaëa thread. Such a person is called a fallen twice-born as
well as a vrätya, or one who fails to fulfill his vow. A vrätya should neither be
given a sacred thread, be allowed to study the Vedas, nor given a daughter in
charity.
The upanayana-saàskära and qualification for spiritual initiation according

to the Vedic Gåhya injunctions.
It is mentioned in the småtis:
gåhyokta-karmaëä yena samépaà néyate guroù
bälo vedäya tad yogät bälasyopanayanaà viduù
“According to Vedic Gåhya injunctions, the ceremony in which a boy is taken
to an äcärya, or Vedic teacher, for studying the Vedas is called upanayana, or
the sacred thread ceremony. There is no use of studying the Vedas before one's
knowledge is matured. That is why it takes a minimum of seven years to
complete other necessary purificatory processes before one is ready for
upanayana. It is not proper to take a boy to an äcärya for studying the Vedas
before the age of eight. It is not possible for a boy of that age to live in the
gurukula, away from his parent's house. During the course of his Vedic studies,
a brähmaëa becomes qualified for following the Vedic injunctions. Ultimately
he gets the opportunity to be initiated in a fire sacrifice. If there is no possibility
of sending a brähmaëa boy to the house of an äcärya before the age of sixteen,
or if the young brähmaëa boy has no taste or desire for studying the Vedas, then

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it is to be understood that according to his taste he does not wish to become a

brähmaëa by undergoing the upanayana saàskära. From the topics of Jaòa
Bharata it is understood that though he was born in a brähmaëa family that
strictly followed the purificatory processes, he was never inclined towards
ritualistic ceremonies. If the boy born in a brähmaëa family exhibits no taste
even for becoming a kñatriya or vaiçya, then he will neither want to go to
gurukula or undergo the preliminary purificatory processes. In the process of
Vedic karma-käëòa, the fire is accepted as the original ingredient in all
saàskäras. This karma-käëòa process is a polished stone meant for some future
purpose, but the end result is uncertain.
It is not a fact that material endeavors will always be successful. Whether a boy
is interested or not, his father and society force him to go to gurukula in order
to keep the family and social tradition intact. The result of this is that though
the boy is induced by his father or others to follow their proposed fruitive
activities, he often does not achieve the desired result due to a lack of
qualification and taste. For this reason, even though a brähmaëa boy acts
according to the instructions of his well-wishers and undergoes the sacred
thread ceremony, he nevertheless later changes his varëa to kñatriya, vaiçya,
çüdra, or outcaste.
The varëas are meant for only

the gross and subtle bodies of a living entity.
Only the gross and subtle bodies accept varëas. A soul's qualification for
accepting varëas lies only in his two bodies. Although a haàsa, or a brähmaëa
free from the three modes of material nature, accepts a body, nevertheless he is
born from the limbs of the universal form of the Lord. Therefore his
unchangeable transcendental existence is divided into four categories according
to conditional mundane considerations. The qualities and activities produced
from these qualities are the cause for dividing the varëas of the living entities,
who are otherwise equiposed. The totality of human beings are divided into
four categories according to their symptoms. If one wants to know a person by
his symptoms or by the process of division, then it is to be understood that his
gross bodily identification is limited to his father's family. Later on his subtle
identification or occupational identification helps create the division of varëas.
While observing the symptoms of a brähmaëa's subtle identification, we often
end up analyzing the origin of his gross body. But if we conclude that the subtle
body has emanated from the gross body, then we have to accept that a seed
comes from the skin of a fruit. Then we will have to say that the gross body is
the father of the subtle body. But actually such a fantasy is not approved in
consideration of the subtle body. When the gross body is finished, the subtle
body thinks of accepting another gross body, therefore it is understood that the

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subtle body existed before the gross body. Those who accept the process of
reincarnation or karma do not believe that the subtle body has come from the
gross, rather they accept that the subtle body puts on a gross covering. Material
desires alone accumulate the ingredients for a gross body from this world,
consisting of the three modes of nature. The ingredients that a gross body
gradually accepts from this world are actually approved by the subtle body, or
the mind. The living entity's tastes develop due to his subtle body, and the
gross body is forced to accept them. The mind, or the subtle body, which is a
reflection of spirit, is the cause for accepting gross elements.
Ascertainment of varëas is possible only by occupation, it is not bound by

seminal consideration.
The color of varëa is determined through the process of seeing. Imagination is
created or conceptions manifest through senses like the eyes. When a person's
external identification is determined through the process of gross seeing, then
the identification of that person's varëa is limited to seminal consideration. But
thoughtful persons ascertain that the consideration of one's occupation is the
only criteria for determining one's varëa. Since everyone will not be sufficiently
thoughtful, seminal identification is given prominence in order to properly
execute gross social activities or determine sexual relationships. When the
seminal identification process is prominent, then there is possibility of many
problems in ascertaining one's varëa. That is why we do not usually find an
agreement on this subject in ordinary Dharma-çästras or Gåhya-sütras. When
the Vedic rituals are converted into the fruitive path of asslike less intelligent
people, then following the injunctions of the Païcarätras takes precedence to
those Vedic rituals. The injunctions of the Païcarätras, which replaces the
Vedic ritualistic performances, consists of five forms of knowledge as found in
the Vedas, the Äraëyaka, and pure Säìkhya bhakti-yoga. The Vedic rituals
defined by the fruitive workers are different from the rituals conducted by the
followers of the Äraëyaka. The Vedic rituals of devotees on the path of worship
are supported by the Païcarätras and the Vedas. The Vedic rituals of the
impersonalists are supported by the Upaniñads. The småtis and the Puräëas have
illuminated the subject of the Vedas. They did not totally discourage the
polluted Vedic path of the fruitive workers, rather they consider this path as
incomplete and meant for less intelligent people.
Those who reject the path of the Vedas,

the småtis, the Puräëas and the Païcarätras
are simply creating disturbances.
That is why Çré Närada-païcarätra states:
çruti-småti-puräëädi- païcarätra-vidhià vinä

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aikäntiké harer bhaktir utpätäyaiva kalpate

“Devotional service of the Lord that ignores the authorized Vedic literatures
like the Upaniñads, Puräëas, and Närada-païcarätra is simply an unnecessary
disturbance in society.” When the rules and regulations of the Vedas are
inappropriate due to differences in time, place, and persons, then tantras that
are favorable to the Vedas or expansions of the Vedas that are able to fulfill such
deficiency are called Païcarätras. The Païcarätra scriptures emanated from the
mouth of Çré Näräyaëa in order to keep the Vedic injunctions intact and fulfill
the vacancy created by obstructions to the proper utility of the varëäçrama
principles mentioned in the Gåhyas, which are subordinate to the Vedic
injunctions. The Vedic process that does not take support from the Païcarätras
is often obstructed. Any system followed in the name of Vedic injunctions that
is opposed to the Païcarätras and that encourages a distorted form of
worshiping Lord Viñëu is nothing but a disturbance in the society.
The worship of the Supreme Lord that is beyond the realm of sense
enjoyment and liberation is superior to the worship of either the
karmés, who are fond of sense enjoyment, or the jïänés, who are fond
of liberation.
Due to the influence of time, the rules and regulations of the Gåhyas or Vedic
injunctions are not being properly followed. The glories of Çäëòilya's
Païcarätra, which was misinterpreted by Çré Çaìkaräcärya as averse to the
Vedas, have been established in Çré Mahäbhärata since time immemorial as
favorable to the Vedas. The activities that puffed-up fruitive workers consider
Vedic are actually material enjoyment that according to the followers of
Païcarätra is averse to the devotional service of Viñëu. In the hands of the
karmés the Vedic literatures yield forgetfulness of the Lord, while in the hands
of the followers of the Païcarätras the very same Vedic literatures are accepted
as the basis for worshiping Lord Hari. The fruitive activities based on material
enjoyment, the impersonal knowledge based on renunciation, and the worship
of the Lord based on service attitude, which is beyond material enjoyment and
mental speculation, produce different results among the three communities.
Although they all endeavor to follow the Vedic injunctions, there are
differences among them. Therefore if one wants to debate over the various
Vedic injunctions and the varëäçrama system followed by these three
communities of people—the karmés, jïänés, and bhaktas—it is very difficult to
achieve success.
We will gradually discuss the terms and conditions for accepting gåhya-
saàskäras, which are properly established by Vedic injunctions in the
Mahäbhärata, the Sätvata-saàhitäs, the Çrémad Bhägavatam, and the
Païcarätras. (Weekly Gauòéya, Vol. 1, Part 19)

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The third birth
There are three kinds of birth—

çaukra, sävitra, and daikña.
Although “third birth” may sound new to many persons, there are so many
references to this in the scriptures. Those who have studied the Bhärgavéya
Manu-saàhitä must have come across the following verse in the Second
Chapter: mätur agre 'dhi-jananaà dvitéyaà mauïjibandhane—“a brähmaëa gets
his first birth from his mother (çaukra-janma, seminal birth), and he gets his
second birth by receiving the sacred thread (sävitra-janma).” When a twice-
born receives spiritual initiation in the form of hearing the Vedas (about one's
relationship with the Lord) along with fire sacrifice, it is called “third birth.”
The first birth is the birth from one's father and mother. After duly undergoing
the purificatory processes one receives second birth from a father in the form of
the äcärya and a mother in the form of Gäyatré. When a twice-born becomes
qualified to serve the Supreme Lord, he gets his third birth from a father in the
form of the spiritual master and a mother in the form of initiation mantras. In
the ascending path, three births—the birth of the body, the birth of the mind,
and the formal birth—are found. These three births are described in Çrémad
Bhägavatam as çaukra, sävitra, and daikña births. It is stated in Çrémad
Bhägavatam (4.31.10 and 10.23.40) as follows: kià janmabhis tribhir veha
çaukra-sävitra-yäjïikaiù—“A civilized human being has three kinds of births.
The first birth is by a pure father and mother, and this birth is called birth by
semen. The next birth takes place when one is initiated by the spiritual master,
and this birth is called sävitra. The third birth, called yäjïika, takes place when
one is given the opportunity to worship Lord Viñëu.” and dhig janma nas tri-våd
yat tad dhig vrataà dhig bahu-jïatäm—“To hell with our threefold birth, our
vow of celibacy, and our extensive learning!” In his commentary on the later
verse, Çrédhara Svämépäda has written: trivåt çaukraà sävitraà daikñam iti
triguëitaà janma. çukra-sambandhi-janma viçuddha-mätä-pétåbhyäm utpattiù.
sävitryam upanayanena yäjïikaà dékñayä.—“There are three kinds of birth—
çaukra, sävitra, and daikña—according to their different qualities. The çaukra-
janma refers to birth from a pure father and mother, the sävitra-janma refers to
birth by undergoing the sacred thread ceremony, and daikña-janma refers to
spiritual initiation before the sacrificial fire.” Birth from a pure father and
mother means brähmaëäd brähmaëyäà jätaù—“a brähmaëa is born from a
brähmaëa father and mother.”

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The qualifications of seminal brähmaëas

and examples of professional brähmaëas.
One who can ascertain the forefathers of his family beginning from Lord
Brahmä without any break, who can confirm that they have all properly
undergone the ten purificatory processes, who can prove that there was never
any intercaste marriages in his family, and who can establish that before each
pregnancy the appropriate saàskäras have been performed—he is a seminal
brähmaëa. The Vedic statement añöa-varñaà brähmaëam upanayéta—“a
brähmaëa boy should be brought to an äcärya for sacred thread ceremony at the
age of eight” and the småti statement garbhäñöame 'bde kurvéta
brähmaëasyopanayanam—“a brähmaëa should be awarded the sacred thread at
the age of eight” refer only to the above-mentioned brähmaëas, not to the sons
of brähmaëas who have been accepted as brähmaëas only from a few
generations. In other words, it does not refer to those in whose family an
intercaste marriage took place, to those who have undergone garbhädhäna-
saàskära only once, or to those who have improperly or imperfectly undergone
saàskäras. “Brähmaëas from a few generations” means either the descendants
of those who have taken birth in other varëas yet qualified themselves as
brähmaëas or those who were qualified brähmaëas according to the process
mentioned in the Vedic literatures. Just as the Gärgya brähmaëas were
descendants of Çini, the son of Garga; the Maudgalya brähmaëas were
descendants of Mudgala; the Väçiñöha brähmaëas were descendants of sage
Vaçiñöha, the son of Mitra from the womb of Urvaçé; and so on—inumerable
such brähmaëa families, though not çaukra brähmaëas, will remain glorified as
brähmaëas as long as they continue to remain qualified, which is the root
foundation of brahmanism.
One's position as a brähmaëa is determined

according to the Vedas and the Païcarätras.
If the descendants of either seminal or professional brähmaëas do not possess
the necessary qualifications, then they are also fallen. It is stated in
Mahäbhärata, Vana-parva, Chapter 215 as follows:
brähmaëaù patanéyeñu vartamäno vikarmasu
dämbhiko duñkåtaù präjïaù çüdreëa sadåço bhavet
“If a brähmaëa is engaged in sinful activities, if he is proud, or if he is a
miscreant, then he falls to the level of a çüdra.” According to this statement
from the scriptures it is difficult in this age of Kali to ascertain who is in a pure
unbroken seminal brähmaëa line and who is not. Therefore, through the
ascending process it is very uncommon to identify a real twice-born or thrice-
born. But those who receive the knowledge of serving the transcendental Lord

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through the process of disciplic succession and follow the Vedic injunctions,
they are becoming qualified to undergo the saàskäras mentioned in the Vedic
literatures. In this age of Kali, there is no other way of becoming purified.
açuddhäù çüdra-kalpä hi brähmaëäù kali-sambhaväù
teñäm ägama-märgeëa çuddhir na çrota-vartmanä
“The brähmaëas born in the age of Kali are merely çüdras. Their so-called Vedic
path of karma is polluted and cannot purify them. They can only be purified by
following the path of the Ägamas or Païcarätras.” Therefore, at present, a
brähmaëa should accepted as such only if he follows the rules and regulations
of the sätvata-ägamas, tantras, or Païcarätras, since the scriptures clearly
mention that brähmaëas born in this age of Kali are impure, or their purity is
not maintained through seminal descent. Therefore according to Vedic
injunctions, they cannot even become twice-born in their impure state, and
what to speak of becoming thrice-born.
Necessity of the sacred thread ceremony

after receiving päïcarätrika initiation.
According to the process of Vaiñëava literatures in pursuance of the Vedas, an
impure person can become pure only by spiritual initiation; there cannot be any
other arrangement for purification. It does not matter in which family one is
born, either in a so-called brähmaëa family or a lower family, if he wants to be
purified in this age of Kali then he should earn his qualification to be twice-
born by first being initiated according to the rules and regulations of the Vedic
Païcarätras and thereafter accept the signs of a twice-born. It is stated in the
scriptures:
yathä käïcanatäà yäti käàsyaà rasa-vidhänataù
tathä dékñä-vidhänena dvijatvaà jäyate nåëäm
“As bell metal is turned to gold when mixed with mercury in an alchemical
process, so one who is properly trained and initiated by a bona fide spiritual
master immediately becomes a brähmaëa.” Every human being must take
Vaiñëava initiation according to the proper Vedic Païcarätra process, then he
becomes a qualified twice-born, who must then accept the appropriate signs
such as the sacred thread.
Those who consider paramahaàsas, who are eternally pure and beyond the
principles of varëäçrama, as belonging to a particular caste have a
hellish mentality.
The paramahaàsas, who are actually eternally perfect pure souls, are beyond
the principles of varëäçrama. They need not again purify themselves. Therefore
they may also not accept the sacred thread. This does not mean, however, that

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they are in any way less than a thrice-born. They are the spiritual masters of the
brähmaëas, and the brähmaëas are their servants.
The four varëas were created according to

quality and work, and examples of twice-borns
who were properly initiated.
In ancient times there was only one varëa called haàsa. Later on, according to
qualities and work, the four varëas were created—there were not four varëas in
the beginning. Of course, there is a gulf of difference between the four varëas
and their respective qualifications. Intelligent people should carefully consider
this. Apart from the four varëas created by the Lord, the system of a son's
purely inheriting the varëa of his father has also been accepted. This is called
seminal varëa. But every reader of the scriptures knows that the seminal
process is not the only way of ascertaining one's varëa. He certainly knows that
among the one hundred sons of Åñabhadeva, eighty-one of them became
brähmaëas, nine of them became kñatriyas, and nine became Vaiñëavas. Apart
from brähmaëa sons such as Çaunaka, Gåtsamada also had kñatriya, vaiçya and
çüdra sons. The sons of the kñatriya Duritakñaya—Trayyäruëi, Kavi, and
Puñkaräruëi—became brähmaëas. In the dynasty of King Ajaméòha, the
brähmaëa Priyamedhä was born. There are hundreds of such examples in the
scriptures. Though Çaöhakopa Däsa, the spiritual master of Çré Çré
Rämänujäcärya Prabhu, was born in the family of a çüdra, he was a brähmaëa.
And in the Gauòéya Vaiñëava society, in the families of Çréla Rasikänanda
Prabhu, Çréla Raghunandana, Çré Hari Hoòa, and others, performance of the
twice-born saàskära is still current. This spiritual position of brähmaëas,
attained through spiritual initiation, has been accepted by intelligent people
from time immemorial. There is no need to be surprised by seeing or hearing
this. (Weekly Gauòéya, Vol.1, Part 28)
Vaiñëave jäti-buddhi
Although Brahman, Paramätmä,

and Bhagavän are one nondual substance,
the materialists maintain misconceptions.
Çré Vyäsadeva has said: agni sürya brähmaëebhyas tejéyän vaiñëavaù sadä.—“A
Vaiñëava is always more powerful than the fire, the sun, or the brähmaëas.”
Many people present false arguments on this statement and create various
philosophies. Ignorance is the root cause of such mistakes or faults. The
brähmaëas, yogis, and Vaiñëavas are all servants of the advaya-jïäna, or
nondual substance. This is accepted by all learned knowers of the truth. So
many people will not be able to understand the above statement that a Vaiñëava

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is more powerful then a brähmaëa or a yogi. Çréla Jéva Gosvämé Prabhu has
instructed in his Ñaö-sandarbha that although Brahman, Paramätmä, and
Bhagavän are one nondual substance, many people are confused about the
usage of the word bhägavata in place of Brahman, as the word Brahman is
distinct from the word bhägavata from the ignorant point of view. Whenever
materialists try to separate the noun from its adjectives while considering
Brahman and Paramätmä, false arguments immediately lead them to the
kingdom of misconceptions. The meaning of the word Brahman that creates
differentiation with the word bhägavata in this qualitative world certainly lacks
the consideration of the nondual substance. The considerations of material
variegatedness and nonvariegatedness create mixed feelings in spiritual
consciousness. The prominence of the inferiority of Brahman and partiality of
Paramätmä in considerations of the unadulterated, pure spiritual object more of
less destroys the conception of a nondual substance.
Transcendental philosophers attain

the platform of liberation while considering
the constitutional position of the Vaiñëavas.
Who is a Vaiñëava? This consideration creates different conceptions in the
discriminating vision of the philosopher and points towards the existence of
one's original constitutional position in the equal vision of the philosopher.
There cannot be any tinge of matter in the realization of spiritual variegatedness
or in the constitutional position and vision of the seer. Whenever there is an
attempt of attributing matter on spirit, it should be known for certain that
spiritual nature has been attacked by envy in the form of matter. When the
material attachment of the sense gratifiers become very prominent in their pure
hearts, then they become very proud as non-Vaiñëavas. This is due to their
material absorption, which is unrelated to God, and it simply causes fear.
It is stated in Çrémad Bhägavatam: muktir hitvänyathä-rüpaà svarüpeëa
vyavasthitiù—“Mukti, or the philosopher's liberation, means giving up all other
activities and being situated in one's constitutional position (svarupeëa
vyavasthitiù). When a philosopher is conditioned by sensual knowledge, then
material vision will distract him from the truth. But if transcendental sound
vibration enters his earholes, he will be freed from the contamination of
mundane sound vibrations. The contamination of mundane sound is simply
under the control of the eyes, nose, tongue, touch, and their leader, the mind.
Since these five senses and their aggregate, the mind, are eligible for being
conditioned by material conceptions, they are indifferent to inclination towards
God, which is the eternal constitutional duty of the living entities. In other
words, by misusing his sensual propensities a living entity cannot achieve
eternal benefit. If one is entangled in unwanted desires, he will not understand

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the activities and characteristics of the Vaiñëavas, no matter how intelligent he

may be. Then the conditioned soul falls into misconceptions and forgets his
constitutional position. As a result, various proposals and ideas make him
wander in the environment of the false ego. By the mercy of either Kåñëa or His
devotees, transcendental sound vibration makes friendship with a genuine
desire for sädhana. In such a condition a living entity realizes his own
constitutional position and experiences the difference between pure sanätana-
dharma and other dharma's born of envy.
The materialists and the Mäyävädés

are unable to understand the transcendental
holy names, the Lord, and the Vaiñëavas.
For those who consider the body and mind as nondifferent from the soul, there
is no possibility of awakening transcendental knowledge. That is why they do
not take shelter of the holy names of the Lord, which are nondifferent from the
Lord, and therefore their material senses, which are the source of material
disease, whimsically create temporary illusions in their minds. Only the
transcendental holy names of the Lord can cure them from their disease.
Those who have taken shelter of the Supreme Lord no longer remain servants
of temporary ignorance and unhappiness. But the mentality of Ì am a servant of
mäyä' captures the taste of conditioned souls and guides them to the path of
either karma or jïäna. One who is freed from this can recognize a Vaiñëava.
The material enjoyers and the Mäyävädés are forever unable to recognize a
Vaiñëava.
An offender who commits offences against

the holy names and the Vaiñëavas is fit for atonement.
Without realizing their constitutional position, many people who are averse to
the Lord consider that the most worshipable Çré Jhaòu Öhäkura belonged to the
farmer class, consider Çré Nityänanda Prabhu, the son of Häòo Ojhä as a simple
brähmaëa from Mithila, and consider Çré Haridäsa Öhäkura as an outcaste. In
this way they commit offences at the lotus feet of Çré Viñëu and the Vaiñëavas.
Actually offences are not less grievous than sinful activities. To transgress
temporary worldly moralities is called sin, and to deviate from spiritual
moralities is called offence. To commit offence is an eternal fault. There is no
alternative to become free from offences against the holy names and the
Vaiñëavas other than service to the Vaiñëavas. The mentality of the offender of
Vaiñëavas does not allow him to worship the Vaiñëavas but rather creates
misconceptions that Vaiñëavas belong to a particular caste. That is why learned
scholars say that materialists consider Vaiñëavas as non-Vaiñëavas like
themselves and try to bring them on their level. Then they become proper

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candidates for atonement, otherwise, according to småti literature, they will

certainly live in hell
A well-behaved Vaiñëava engaged

in devotional service and following sanätana-dharma
is a qualified judge of spiritual varëäçrama.
Only a Vaiñëava is a qualified judge for considering a person's spiritual
varëäçrama status, because he is not infected by the four defects of life, such as
to commit mistakes, to be illusioned, to cheat others, and to possess imperfect
senses. Moreover, having heard the transcendental sound vibration, he regrets
the misfortune of those who have not, so he specifically prays to Kåñëa to bless
such people.
mätur agre 'dhi-jananaà dvitéyaà mauïjibandhane

8
tåtéyaà yajïa-dékñäyäà dvijasya çruti-codanätviii “The çruti states
that a brähmaëa gets his first birth from his mother (çaukra-janma,
seminal birth). He gets his second birth by receiving the sacred
thread (sävitra-janma), and finally he gets his third birth by yajïa-
dékñä (ceremonial initiation at a fire sacrifice).” (Manu-saàhitä
2.169)8
The offenders who neglect the above-mentioned statement of the småti can
never understand the subject matter of the three types of birth, beginning with
seminal birth. They are always ready to insult the Vaiñëavas with their
duplicitous nature, and as soon as they happen to hear the statements of the
scriptures they feel embarrassed. The adaiva-varëäçrama system established by
the puffed-up pseudo smärtas is not accepted either by the daiva-varëäçrama
system or by the religious scriptures. Those who have not studied the Gauòéya
magazine in the last few years may due to their duplicitous nature loudly call
for establishing the adaiva-varëäçrama system, but in reply to this, the servants
of the Gauòéya Maöha, who are engaged in devotional service and followers of
pure sanätana-dharma, will point out their immature considerations and try
hard to bring them back on the proper path.
The Païcarätras and småti-çästras such as the Puräëas accept the changing of
varëas and äçramas.
A Vaiñëava may live at home, yet he is able to carry out his spiritual duties.
Although the materialistic followers of the adaiva-varëäçrama system cannot
understand this fact, Çré Mahäbhärata and Çrémad Bhägavatam will gradually
help them understand these topics. The Vaiñëava Païcarätra literatures and the
småti literatures such as the Puräëas accept the changing of one's varëa and
äçrama during one's life. The childish mentality exhibited by followers of the

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9
adaiva-varëäçrama system who pursue the nagna-mätåkä logicix By this logic
one considers that since his mother was naked in her childhood, she should
remain naked even when grown up.9, simply displays their foolishness and
weakness of heart. The feeble thoughts of the followers of the adaiva-
varëäçrama system simply make them unsocial narrow-minded people.
Envious people who are devoid of devotional service are naturally fools and
ill-behaved.
The disciples of those who repeatedly try to create disturbances and are envious
of Çré Mäyäpur, the abode of the Supreme Lord, are fond of false arguments and
display their poverty with their ancient language. As long as these people
maintain their envious nature, they will not understand the characteristics of
devotional service. The most worshipable Çréla Kåñëadäsa Kaviräja Gosvämé
Prabhu has addressed these people, who are devoid of devotional service, as
fools and sinners. A hypocrite can never recognize a Vaiñëava. Therefore it is
said:
arcye viñëau çilä-dhér guruñu nara-matir vaiñëave jäti-buddhir
viñëau sarveçvareçe tad-itara-sama-dhér yasya vä näraké saù

“One who considers the arcä-mürti (the worshipable Deity of Lord Viñëu) to be
stone, the spiritual master to be an ordinary human being, a Vaiñëava to belong
to a particular creed, or Lord Viñëu, who is the supreme controller, as equal to
the demigods is possessed of hellish intelligence.” This statement of the småti
spoken by Çré Kåñëa-dvaipäyana Vyäsadeva should constantly be considered by
such people. (Weekly Gauòéya, Vol.11, Part 17 and Çré Gauòéya Patrika, Vol.13,
Part 2)
Mundane çudras are not Vaiñëavas
The difference between Çré Gaura Bhagavän's

spiritual world and material world
Lord Çré Gaura has two kingdoms—the first consists of His eternal abodes such
as Vaikuëöha and Goloka and the second consists of the brahmäëòas, or
universes, known as Devé-dhäma. The existence of the Vaikuëöha abodes are
beyond the material creation, in other words, they are situated in the spiritual
kingdom. The material time factor has no entry into that realm, material
qualities have no access there, and the condemned lusty activities of the
conditioned souls have no jurisdiction there. In the heavenly planets of this
material world one finds the interactions of the material modes of nature, the

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enjoyment of the results of one's karma, and absence of love of Kåñëa. Lord Çré
Gaura creates the eternally manifested Vaikuëöhas and perishable brahmäëòas
through Mahä-Viñëu, who lies down on the Causal Ocean, and who is a plenary
portion of Saìkarñaëa, who resides in Mahä-Vaikuëöha, and who is a
manifestation of Çré Nityänanda Prabhu, who is an expansion of Çré Gaura.
Since Mahä-Viñëu, who lies on the Causal Ocean, creates perishable
brahmäëòas, nobody should consider Vaikuëöha as similar to Devé-dhäma. The
brahmäëòas are material worlds and under the jurisdiction of the time factor.
But the Vaikuëöhas are spiritual and beyond the material time.
In the spiritual world there are no çüdras.

There is no eternal gross existence of the different varëas such as brähmaëas
and kñatriyas in the spiritual world, rather they exist only in the form of
expression. It is not that because in this material world we can see the
temporary existence of brähmaëas and kñatriyas that there have to be çüdras in
the spiritual world. The non-Vaiñëava sect of präkåta-sahajiyäs think that the
gross existence of the temporary identification as çüdras in this material world
helps one enter into the spiritual kingdom, so they disrespect the brähmaëas of
this material kingdom.
The sahajiyäs are faultfinders, çüdras, and sinful;

hence they are non-Vaiñëavas.
People condemn the sahajiyäs because they do not respect the brähmaëas. Since
they disregard the brähmaëas, they naturally consider them non-brähmaëas or
devoid of good qualities. While travelling throughout the universes, condition
souls engage in various sinful activities and thus lose their worldly prestige.
Due to their past misdeeds, sinful people become maddened by the pride of
being çüdras. By the influence of previous pious activities the condition soul
becomes prestigious as a qualified brähmaëa. Because the mundane sahajiyäs
are sinful-minded, they love to address and hate the Vaiñëavas as çüdras; they
indirectly call them sinful and claim that a çüdra cannot become a Vaiñëava.
The sahajiyäs do not believe that all great qualities are present in a Vaiñëava, so
they think that they will be benefited by being attached to sinful activities.
Only the brähmaëas are qualified

to become Vaiñëavas, not others.
When the brähmaëas, who are situated in the mode of goodness in this material
kingdom, give up their relationship with other mixed qualities, then they
become transcendental to all the material modes of nature. At that point he is
situated in pure goodness and becomes a Vaiñëava with twenty-six qualities.
When a brähmaëa gives up his authority for performing fruitive activities and

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the desire for accepting dakñiëa contributions, then his propensity for being a
servant of Lord Viñëu is awakened. He then surpasses the kingdom of mäyä,
where Lord Viñëu is not always seen, and after achieving the lotus feet of Lord
Viñëu in the spiritual world, which is devoid of material enjoyment, he
cultivates devotional service.
The brähmaëas are situated in the mode of goodness; the çüdras are covered
with ignorance and are sinful.
As long as the living entity thinks that becoming a çüdra is the basis for serving
Viñëu, he considers himself fallen and sinful; and by serving material objects,
he considers that non-Vaiñëavism, which is devoid of service to Hari, is
Vaiñëavism. The living entities who are covered by the mode of ignorance are
çüdras, and the living entities who are situated in the mode of goodness are
brähmaëas. The sinful çüdras can never serve Lord Viñëu with their sinful
ingredients. Even a pious, ambitious brähmaëa who is situated in the mode of
mixed goodness and absorbed in matter cannot serve Lord Viñëu. That is why a
person who is proud of his varëa is not qualified to serve Lord Viñëu.
The process of becoming a Vaiñëava,

or servant of Hari.
When one rejects the pride arising from being a proper follower of the system
of varëäçrama, he becomes eligible for the transcendental service of Lord Hari.
Unless a çüdra gives up his sinful nature he cannot become a Vaiñëava, and
unless a brähmaëa gives up his pious fruitive activities with his body, mind, and
speech he cannot become a Vaiñëava. The Supreme Lord has said in Bhagavad-
gétä (4.13) as follows: cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù. The
Lord has created the four varëas according to their qualities and activities. Until
the indulgence in material qualities is not diminished by the propensity for
serving Lord Hari, a living entity continues to perform fruitive activities. In
other words, he continues to wander in the kingdom of material enjoyment. If a
person who is situated in the principles of varëäçrama serves Lord Hari while
maintaining the pride of being a brähmaëa, there is no possibility of his
attaining unalloyed devotional service to Lord Hari. Then the living entity
engages in devotional service mixed with fruitive activities. Then the brähmaëa
engaged in devotional service mixed with karma becomes qualified to possess
the twenty-six qualities of a Vaiñëava and be identified as a Vaiñëava in this
world. But when he begins to worship Hari without fruitive desires, then he
achieves pure devotional service.

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Examples showing a Vaiñëava is not a çüdra;

he is the spiritual master of the brähmaëas.
Many ambitious brähmaëas who have taken shelter of devotional service mixed
with fruitive activities dare to attribute the abomination of caste upon pure
Vaiñëavas like Haridäsa Öhäkura, Uddhäraëa Datta Öhäkura, Narahari Sarakära
Öhäkura, Navané Hoòa Öhäkura, and Çyamänanda Prabhu. Moreover, fruitive
brähmaëas who became Vaiñëavas like Gaìgänäräyaëa Cakravarté, Rämakåñëa
Bhaööäcärya, and Yadunandana Cakravarté have taken shelter of the glorious
lotus feet of the servants of Hari and thus established that the Vaiñëavas are
transcendental ideals for the brähmaëas. If a Vaiñëava were a çüdra or sinful,
then Çréla Öhäkura Narahari, Çréla Öhäkura Narottama, Çréla Çyämänanda
Prabhu, Çréla Rasikänanda Prabhu, Çréla Öhäkura Kåñëa Däsa, and Çréla
Gosvämé Raghunätha Däsa would never be adored as spiritual masters of many
brähmaëas engaged in devotional service mixed with fruitive activities.
According to social and scriptural opinion,

a non-brähmaëa is unqualified for serving Hari.
As soon as we give the mentality of a çüdra or ambitious brähmaëa, then we will
not see any discrimination in the sinful or pious caste of Vaiñëavas who give
and accept the devotional service of Hari. Otherwise, why are we so eager to
classify the Vaiñëavas as çüdras (without saàskäras) while performing devotion
service mixed with fruitive activities meant for some irrelevant purpose. The
çästras, the religious principles, and society say that other than brähmaëas no
other varëa has the right to serve the Absolute Truth. That is why the ambitious
brähmaëas who maintain irrelevant desires have a propensity to hate Vaiñëavas
as çüdras. They do not even hesitate to say that the Vaiñëavas have no
alternative but to become çüdras because of sinful activities. But this type of
consideration is the main obstacle for serving the servants of Hari. Unless one
gives up unfavorable considerations, he can not make advancement in the path
of devotional service. (Sajjana-toñaëé, No. 20)
The seminal brähmaëa
The symptoms of a brähmaëa

described in Vajra-sücikopaniñad.
The names of 108 Upaniñads are mentioned in the Muktikopaniñad. Among
them, the thirty-sixth Upaniñad is called Vajra-sücikopaniñad. It is said that Çré
Çaìkaräcärya composed an elaborate commentary on this Upaniñad and thus
became very famous. It is described in Vajra-sücika-çruti as follows:
tarhi ko vä brähmaëo näma. yaù kaçcid ätmänaà advitéyaà jäti-guëa-kriyä-

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hénaà ñaò-ürmi-ñaò-bhävety-ädi-sarva-doña-rahitaà satya-jïänänandänanta-

svarüpaà svayaà nirvikalpaà açeña-kalpädhäraà açeña-bhütäntar-yämitvena
vartamänaà antar bahiç cäkäça-vad anusyütam akhaëòänanda-svabhävaà
apremeyaà anubhavaika-vedyaà aparokñatayä bhäsamänaà kara-talämalaka-vat
säkñäd aparokñé-kåtya kåtärthatayä käma-rägädi-doña-rahitaù çama-damädi-
sampanno bhäva-mätsarya-tåñëäçä-mohädi-rahito dambhähaìkärädibhir
asaàspåñöa cetä vartate. evam ukta-lakñaëo yaù sa eva brähmaëa iti çruti-småti-
puräëetihäsänäm abhipräyaù. anyathä hi brähmaëatva-siddhir nästy eva.
“Then who is the brähmaëa? Anyone who knows the Self as one; devoid of
mundane caste, qualities, and activities; devoid of contamination by the six
enemies (lust, anger, greed, illusion, pride, and envy) and the six waves
(distress, illusion, hunger, thirst, old age, and death); the personification of
transcendental knowledge and bliss; beyond duality, yet the basis of all material
dualities; the Supersoul of all living entities; all-pervading inside and outside
like the vast sky; endowed with uninterrupted bliss; immeasurable; known only
through spiritual realization; and directly self-manifesting—one who directly
realizes the Self (as one sees an ämlaké fruit in the palm of his hand), who lives
always satisfied, devoid of faults like lust and anger, who possesses qualities
like peacefulness and self-control, who is devoid of envy, the thirst for material
enjoyment, illusion, and other faults, and who is untouched by pride, false ego,
and so on—such a person is a brähmaëa. This is also the opinion of the çrutis,
småtis, Itihäsas, Puräëas, and other scriptures. Otherwise one cannot be a real
brähmaëa.”
Questions put forth by the brähmaëa community

of East Bengal (Bangladesh), who are opposed to
and violators of the Vedic injunctions.
Violating the above statement of the çruti and with a desire to propagate
philosophy averse to the Vedas, the brähmaëa community of East Bengal put
forward a question through their representatives, the caste Gosvämés, in the
month of October in the city of Dhaka. They requested an answer from the Çré
Madhva Gauòéya Maöha of Dhaka, but what to speak of hearing the answer, the
way they misbehaved was condemned in the Gauòéya magazine. Since many
people requested a serial presentation of this criticism, we are publishing the
following article.
The questions of the caste Gosvämés who are averse to the devotional service of
Lord Viñëu and are harassed by the smärta community are as follows: “À
brähmaëa boy should be brought for undergoing the sacred thread ceremony at
the age of eight.' What is the meaning of the word brähmaëa mentioned in this
Vedic statement? Does it refer to the caste brähmaëas who study the Vedas and
perform austerities, or simply to those who are born in the family of

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brähmaëas, the seminal brähmaëas?”

The answers of the spiritual brähmaëas from Çré Madhva Gauòéya Maöha are as
follows: “If one accepts persons who have undergone various austerities as
brähmaëas, then it will certainly be improper, because they are devoid of
qualities like knowing past, present, and future, they possess gross vision, they
lack transcendental qualities, and they are unable to ascertain the truth because
they take support of pratyakña and anumäna as evidence rather than
transcendental sound. Therefore they are unqualified to be addressed as
brähmaëas, and they are unfit for the sacred thread ceremony, because they do
not possess the appropriate qualifications. In answer to the second question,
qualities like austerity arise after the study of the scriptures, therefore the
position of a brähmaëa is dependent both on the study of the scriptures and
undergoing austerities, which are not possible at the age of eight. So
undergoing the sacred thread ceremony at the age of eight is not improper,
rather it is proper. Therefore one should accept our authorized path.”
By their questions, the seminal brähmaëas are trying to establish that they are
the real brähmaëas.
The caste Gosvämés and their descendents

are unable to accept the considerations of
the çrutis, småtis, and Puräëas.
In Bhagavad-gétä (4.13) the Supreme Lord as said: cätur-varëyaà mayä såñöaà
guëa-karma-vibhägaçaù—“According to the three modes of material nature and
the work associated with them, the four divisions of human society are created
by Me.” And the Çrémad Bhägavatam (11.5.2) states:
mukha-bähüru-pädebhyaù puruñasyäçramaiù saha
catväro jajïire varëä guëair viprädayaù påthak
“Each of the four social orders, headed by the brähmaëas, was born through
different combinations of the modes of nature, from the face, arms, thighs and
feet of the Supreme Lord in His universal form. Thus the four spiritual orders
were also generated.” The caste Gosvämés and their caretakers, the smärta
community, who are situated in the perverted varëäçrama system, are not ready
to accept these statements of Bhagavad-gétä and Bhägavatam with proper
consideration. We will gradually and elaborately discuss the value of their
considerations. But first of all we would like to say that they do not accept the
småtis and the Puräëas, which are in pursuance of the çruti. Therefore, being
unable to accept the real meaning of the Vedas, they create confusion which in
turn produces further disturbances. The rules for the sacred thread ceremony
found in the fourth khaëòa, fourth prapäöhaka of the Chändogya Upaniñad of
Säma Veda mentions that a boy should be awarded the sacred thread between

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the age of eight and sixteen years. Apart from that, the procedure for the sacred
thread ceremony at other times is also found.
The Vedic fruitive workers do not agree to award the sacred thread to a fallen
boy who has crossed the age of sixteen without undergoing the enjoined
ceremony. But the mental speculators and the devotees reject the ideas of the
fruitive workers and follow other branches of the Vedas. The fruitive workers,
who follow the indirect path, are unable to realize transcendence knowledge
and the service of the transcendental Lord. That is why they cannot imagine
that the Vedic literatures teach one to become detached from fruitive activities
and aspire for the ultimate goal of one's constitutional propensities. Their only
asset is their seminal brahmanism.
The Vedas, the branches of the Vedas,

and the Kalpa-çästras approve the system of Vedic tridaëòa-sannyäsa
and the wearing of saffron cloth.
It is stated in Bhagavad-gétä: na buddhi-bhedaà janayed ajïänäà karma-
saìginäm—“Let not the wise disrupt the minds of the ignorant who are
attached to fruitive action.” The different branches of the Vedas are nondifferent
from the Vedas. Calculation of years and so on and conceptions of time are
included in the Kalpa-çästras, which are part of the Vedic branch of astrological
knowledge. In different branches of the Vedas there are various subbranches of
Kalpa-çästras and Jyotiña-çästras. A particular branch of fruitive activities
nourishes various conceptions of the inumerable branches of the Vedas. An
arrangement for wearing saffron cloth is found in the Väjasaneya Kätyäyana
Gåhya-sütra of the Kalpa-çästras while ascertaining one's dress. In other Kalpa-
çästras of the Ekäyana branch of the Vedas, however, the wearing of saffron
robes has been forbidden. One branch of Vedic knowledge does not reject
another branch of knowledge, rather it respects it. The seminal method is not
the only method for ascertaining who is a brähmaëa. These topics are
elaborately described in Käçmér-ägama. The arguments presented by Apayya
Dékñita out of disrespect for Çré Yamunäcärya, the king of Vaiñëavas, without
understanding the teachings of the Ekäyana branch, are extremely insignificant.
Apayya Dékñita was simply an atheistic scholar attached to false arguments. He
was against the Vedic tridaëòa system and was unsuccessful in establishing that
the devotees were non-brähmaëas. Çré Puruñottama Mahäräja, a follower of the
Vallabhäcärya-sampradäya, has properly punished him for the mischief that he
displayed in his Kalpataru-parimala commentary on Çré Çaìkaräcärya's
Çäréraka-bhäñya on the Vedänta-sütras. If one patiently analyzes this, he will
never desire to call the initiated Vaiñëavas “non-brähmaëas.” Due to absence of
third birth, or spiritual initiation, the twice-born consider that the platform of
sävitra-janma is the highest. As a result, they even fall down from that platform

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of sävitra due to disregarding great souls. The Vaiñëava brähmaëas of the

Ekäyana branch are not seminal brähmaëas as the ignorant people consider,
rather they are sons of Lord Viñëu.
The ambitious seminal brähmaëas are fruitive workers, yet averse to the
seminal process of the Säma Veda.
Generally there are two opinions. Being devoid of devotion to Viñëu, persons
who belong to Brahmä's material existence identify themselves as ambitious
seminal brähmaëas and undergo ten types of fruitive saàskäras. Though the
sons of Viñëu undergo saàskäras according to Väjasaneya Kätyäyana Gåhya-
sütras, they do not become entangled in fruitive activities.
The Madhva Gauòéya Vaiñëavas have no objection against those who try to
establish the system of seminal brahmanism, but their only concern is that the
seminal process should not be polluted. Those who after duly undergoing the
sacred thread ceremony in the seminal line violate and reject the småti
injunctions regarding saàskäras simply distort the very seminal process. The
Madhva Gauòéya Vaiñëavas quote the following verse from Bhärgavéya Manu-
saàhitä:
yo 'nadhétya dvijo vedam anyatra kurute çramam
sa jévan eva çüdratvam äçu gacchati sänvayaù
“A brähmaëa who gives up the study of the Vedas to labor hard for other things
becomes a çüdra in this very life along with all his family members.” How can
one undergo the sacred thread saàskära by deviating from this instruction? If
the seminal process is the criteria for a brähmaëa to undergo the sacred thread
saàskära, then why did the Säma Veda document the tradition of undergoing
the sacred thread saàskära while rejecting the seminal process?
The seminal brähmaëas who follow

the ascending process are averse to the Vedas.
The Madhva Gauòéya Vaiñëavas clearly know and do not deny that the twenty
Dharma-çästras and a few Kalpa-sütras support the process of the seminal
brähmaëas' sacred thread ceremony, therefore they know that these seminal
brähmaëas who follow the ascending process as averse to the Vedas because
they transgress the qualities, activities, occupations, symptoms, and natures of
candidates for the sacred thread. In our next article we will discuss how
insignificant is the endeavor of the seminal communities, who disregard the
qualities and occupation of a candidate. (Weekly Gauòéya, Vol.1, Part 29)
Brahmanism and Vaiñëavism

(by Çréla Sac-cid-änanda Bhaktivinoda Öhäkura)

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Brahmanism is a step towards Vaiñëavism.

Many people think that brahmanism and Vaiñëavism are two different things.
From this belief, some foolish people who are partial to Vaiñëavas criticize the
brähmaëas. And some, who are partial to brähmaëas, criticize the Vaiñëavas.
But persons who know the science of the scriptures do not approve of this.
They say that brahmanism is a stage or qualification of a Vaiñëava and
Vaiñëavism is the fruit of brahmanism.
Çré Mahäprabhu has said:
sahaje nirmala ei `brähmaëa'-hådaya
kåñëera vasite ei yogya-sthäna haya
`mätsarya'-caëòäla kene ihäì vasäile

parama pavitra sthäna apavitra kaile
“The heart of a brähmaëa is by nature very clean; therefore it is a proper place
for Kåñëa to sit. Why have you allowed jealousy to sit here also? Because of
this, you have become like a caëòäla, the lowest of men, and you have also
contaminated a most purified place—your heart.” The sanctified heart of the
living entity is called brahmanism. Devotional service to Kåñëa resides in that
sanctified heart.
Envy is opposite to love of God,

and envious persons are not brähmaëas.
If envy, which is compared to a dog-eater, captures the sanctified heart of a
living entity, then devotion to Kåñëa disappears from his heart. Then he no
longer remains a brähmaëa. To feel distressed by seeing other's happiness and
to feel happiness by seeing other's distress is called envy. Envy and love are
diametrically opposite. Wherever there is envy, there is no love; and wherever
there is love, there is no envy. A nonenvious heart is the only identification of a
brähmaëa. It is certainly the residence of love of God.
Symptoms of a brähmaëa.
The symptoms of a brähmaëa are described in Çrémad Bhägavatam (7.11.21) as
follows:
çamo damas tapaù çaucaà santoñaù kñäntir ärjavam
jïänaà dayäcyutätmatvaà satyaà ca brahma-lakñaëam
“A brähmaëa must possess these eleven symptoms. One who does not possess
peacefulness, self-control, austerity, purity, satisfaction, forgiveness, simplicity,
knowledge, compassion, and devotion towards the Supreme Lord can not be
called a brähmaëa.” In the heart of a brähmaëa with such qualities the science
of Kåñëa always shines brightly. One who does not have devotion to Kåñëa is

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certainly not a brähmaëa.
The identification of a brähmaëa

is only by qualities, not by caste.
Çré Närada Muni has stated in Çrémad Bhägavatam (7.11.35) as follows:
accepted according to those symptoms of classification.”
In his commentary on this verse of Çrémad Bhägavatam, Çrédhara Svämé
Mahäçaya has stated: çamädibhir eva brähmaëädi vyavahäro mukhyaù, na jäti
mäträd ity äha—yasyeti. yad yadi anyatra varëäntare 'pi dåçyeta tad varëäntaraà
tenaiva lakñaëa nimittenaiva varëena vinirddiçet, na tu jäti nimittenety arthaù
—“The brähmaëas' main characteristics are qualities such as peacefulness, not
birth. If these main characteristics are seen in persons other than those born as
brähmaëas, then such persons should be considered brähmaëas. They should
not be considered according to their caste by birth.”
If we carefully analyze these statements of the Vaiñëava scriptures and småtis,
such as Manu-saàhitä, which are very helpful for maintaining one's worldly life,
then we understand that there are two types of brähmaëas, namely ordinary
brähmaëas and spiritual brähmaëas. Ordinary brahmanism is based on caste,
and spiritual brahmanism is based on qualities.
Unless one becomes a spiritual brähmaëa

he cannot become a Vaiñëava.
The symptoms of a spiritual brähmaëa are mentioned in Båhad-äraëyaka
Upaniñad (3.9.10) as follows:
etad akñaraà gärgy aviditväsmäl lokät praiti sa kåpaëaù
atha ya etad akñaraà gärgi viditväsmäl lokät praiti sa brähmaëaù
“O daughter of Gargäcärya, he who leaves this world without learning about
the infallible Supreme is a kåpaëa, or miser. O Gärgi, one who is acquainted
with that infallible truth by which one transcends death is a brähmaëa.”
There are ten kinds of ordinary activities like offering of oblations and funeral
rites that are prescribed for the ordinary brähmaëas. It is written in the småti
literature that by performing these activities an ordinary brähmaëa becomes
prestigious. Taking initiation, worshiping the Supreme Lord, accepting the
renounced order of life, and observing vows for strengthening one's spiritual
life are activities by which a spiritual brähmaëa is honored. Unless one achieves
the platform of spiritual brahmanism, he cannot achieve the platform of

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Vaiñëavism.
It is stated in Båhad-äraëyaka (4.4.21) in this regard as follows:
tam eva dhéro vijïäya prajïäà kurvéta brähmaëaù
“A wise person who knows the Supreme Lord, Parabrahman, through the
process of devotion, is a brähmaëa.”
A brähmaëa should aspire for knowledge of the relationship between matter,
spirit, and the Supreme Lord. In other words, he should cultivate pure
devotional service.
After considering these conclusions of the scriptures, we can certainly
understand that there is no difference between an advanced brähmaëa and a
Vaiñëava. When a brähmaëa's faith is awakened, his life becomes successful and
he achieves devotion to the Lord.
There is no need to become a caste brähmaëa

in order to attain the Supreme Lord.
By seeing the example of Jaòa Bharata many people doubt whether a low caste
person who performs devotional service must be born in the family of a
brähmaëa in order to achieve the goal of life. In this regard, we can always
discuss the following conclusive statements of Bhagavad-gétä:
mäà hi pärtha vyapäçritya ye 'pi syuù päpa-yonayaù
striyo vaiçyäs tathä çüdräs te 'pi yänti paräà gatim
kià punar brähmaëäù puëyä bhaktä räjarñayas tathä

anityam asukhaà lokam imaà präpya bhajasva mäm
“O son of Påthä, those who take shelter in Me, though they be of lower birth—
women, vaiçyas [merchants] and çüdras [workers]—can attain the supreme
destination. How much more this is so of the righteous brähmaëas, the devotees
and the saintly kings. Therefore, having come to this temporary, miserable
world, engage in loving service unto Me.” Where is the doubt that if strong
devotion for the Supreme Lord is awakened in the hearts of the brähmaëas and
kñatriyas that they will be delivered? Because even women, vaiçyas, çüdras,
outcastes, and sinful caëòälas can attain the supreme destination by taking
shelter of pure devotional service.
By the influence of devotional service

one's position as an outcaste is destroyed
and he becomes a spiritual brähmaëa.
If one understands the purport of the following two Bhagavad-gétä verses
directly preceding those quoted above, then he will have no doubts whatsoever.
api cet su-duräcäro bhajate mäm ananya-bhäk

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sädhur eva sa mantavyaù samyag vyavasito hi saù
kñipraà bhavati dharmätmä çaçvac-chäntià nigacchati

kaunteya pratijänéhi na me bhaktaù praëaçyati
The purport of these two verses are that living entities who become devotees or
Vaiñëavas generally possess brahminical qualities. If by the strength of the
association of devotees a person attains unalloyed devotional service before
possessing the wealth of brahminical qualities, then he should also be accepted
as a devotee. Because by My mercy he will soon become a pious soul. In other
words, brahmanism, which is the right of a Vaiñëava, is attained by him as a
concomitant fruit of devotional service. O son of Kunté, such a person will
never fall down in the form of taking rebirth, etc. This is My promise. I will
bestow love of God by awarding him pure spiritual brahmanism in this life,
without having to undergo atonement.
The brähmaëas and the Vaiñëavas

are related as brothers.
O readers, do not differentiate between brahmanism and Vaiñëavism. The
brähmaëas are naturally qualified to become Vaiñëavas. That is why Lord Kåñëa
has displayed so much respect for the brähmaëas who are qualified for pure
devotional service. If we receive the causeless mercy of the brähmaëas, we can
become pure. No one can become a Vaiñëava by disregarding the position of
the brähmaëas, and a brähmaëa can never become successful by disregarding
the position of the Vaiñëavas. Therefore let the natural brotherhood of the
brähmaëas and Vaiñëavas shine brightly throughout the entire world. Do not let
selfishness and foolishness enter between them and create enmity. In order to
spread the prestige of the brähmaëas in this world Çréman Mahäprabhu enacted
the pastime of curing His fever by drinking the caranämåta of a brähmaëa. O
brähmaëas (pure devotees), please be merciful to us.
The varëäçrama of Vaiñëavas
In order to protect sanätana-dharma,

the followers of the varëäçrama principles need to follow the
scriptural rules and regulations.
The Äryans of India who belong to the four varëas are situated in four äçramas.
The divisions of äçramas have been produced along with the divisions of
varëas. The principles of varëa can be protected while remaining in any one of
these four äçramas—brahmacarya, gåhastha, vänaprastha, or sannyäsa. Those
who belong to any of the varëas must certainly belong to one of the äçramas.

184
The principles of varëa and äçrama are under the jurisdiction of social
provisions. Those who desire some benefit and reputation from the social varëa
and äçrama system should wholeheartedly protect sanätana-dharma by
following the ancient rules and regulations of those systems.
Of the two propensities, pravåtti and nivåtti,

those following the path of nivåtti are on
the topmost platform of society.
The social human beings have two propensities, both of which are beneficial to
the society. The social Äryans have arranged various rules and regulations so
that no enmity is created in society. The arrangements and behavior that are
followed in order to fulfil this principle purpose simultaneously bestow many
secondary fruits such as attainment of the heavenly planets and accumulation
of piety. For persons who have fruitive propensities the Dharma-çästras
prescribe the performance of sacrifices, offering oblations to the forefathers,
undergoing saàskäras, observing vows, residing in holy places, and bathing in
holy waters. And for persons who possess the propensity for mental speculation
the Dharma-çästras prescribe worshiping the demigods and brähmaëas,
respecting elderly persons, and attaining knowledge. Those who give up self-
happiness and oneness with Brahman, which are the goals of these two
propensities, are on the topmost platform of society.
Sectarian philosophers like the karmés, jïänés, and yogis, directly or

indirectly desire the welfare of society.
While remaining in seclusion and eating foods cooked by brähmaëas, the dry
mental speculators try to assist society in reaching its perfection. The yogis
proclaim that happiness is possible by minimizing one's necessities and thus
increase people's attachment for enjoying happiness born of renunciation.
Other sectarian philosophers benefit the society endeavoring for happiness
through their manipulations and actions.
The Vaiñëavas are beyond

the principles of varëäçrama.
Although the behavior of people who follow the varëäçrama system is similar to
that of Vaiñëavas, the Vaiñëavas do not consider that maintaining or benefiting
society is their main purpose. They do not fill their hearts with the thought of
making society prosperous or ruined by their actions. The Vaiñëavas are not
busy in establishing their own reputation in the four varëas and four äçramas.
The Vaiñëava is not embarrassed if his actions violate the rules and regulations
of the varëäçrama system, because the only purpose of all his activities is to
increase his devotion towards the Supreme Lord. It does not matter whether a

185
Vaiñëava is a brähmaëa, mleccha, or caëòäla. Whether he is a householder or a

renunciate, he has no honor or dishonor. If a Vaiñëava goes to hell or heaven
for the sake of devotional service to the Lord, it is the same thing. The love of
God he exhibits while meeting the Supreme Lord does not diminish at all in
separation from Him. A Vaiñëava does not desire anything. He has no scarcity
at all. One who is desirous of merging into Brahman is overwhelmed by the
excellence of his unattained goal. When attained, his long cherished wonder in
the form of Brahman becomes abominable. One who desires to become one
with Brahman is very restless, being bound by material shackles. The Vaiñëavas,
however, do not become impatient. Although the appearance and activities of
Vaiñëavas appear to be like those of people who wish to enjoy the fruits of their
karma, they are actually completely different.
Unauthorized endeavor to make Vaiñëavas

subordinate to the varëäçrama system.
Many people think that there is no difference between Vaiñëavas and those who
are inferior to the Vaiñëavas. Hence they often inquire about the Vaiñëava's
varëa and try to bury them in one of the four äçramas like the socialites. Yet
this endeavor is a social endeavor and totally opposed to Vaiñëava culture.
If we see the transcendental appearance pastimes of Çré Gauräìga, who is the
deliverer of the fallen souls and the only spiritual master of the whole world,
then all our doubts will be vanquished. In the Vedas, which consist of spiritual
knowledge, it is stated:
bhidyate hådaya-granthiç chidyante sarva-saàçayäù
kñéyante cäsya karmäëi tasmin dåñöe parävare
“The knot in the heart is pierced, all misgivings are cut to pieces, and the chain
of fruitive actions is terminated when one sees the Supreme Lord everywhere,
within all superior and inferior beings.”
Under the guidance of Çré Gaurasundara, the Vaiñëavas are servants of Gopé-
jana-vallabha.
If we see the characteristics of the Lord, then all our doubts are cleared, the
reactions of karma are diminished and the knots of the heart are untied. Then
one realizes the Absolute Truth. Even if the well-behaved brähmaëas who have
undergone the ten saàskäras attain the platform of Brahman, they cannot
become doubtless until they see the transcendental characteristics of the
Supreme Lord, Çré Kåñëa Caitanya.
The characteristics of Çré Caitanya are fully spiritual. Anyone who has seen this
knows that a Vaiñëava is neither a brähmaëa, a kñatriya, a vaiçya, or a çüdra, nor
a brahmacäré, gåhastha, vänaprastha, or sannyäsé. He is different than all of
these, a servant of the servant of the most dear friend of the gopés. He has no

186
other separate identification. The mundane conception of “I am great or tiny”

does not touch him. A self-realized soul is unconcerned with temporary logics
like “the sky in a pot,” “the vast sky,” and “the rope and the snake.”
The unauthorized interference in the authority of the Vaiñëavas by the

smärtas, who are attached to fruitive activities, the präkåta-sahajiyäs,
and the caste Gosvämés.
Some people nowadays have acted in a most non-Vaiñëava manner by trying to
establish the word “Vaiñëava” as a social designation by attributing abominable
and contrary meanings to it. It hurts me even to mention such behavior. They
only try to become socialites, and with their temporary material identification
they endeavor to pollute the bodies of the Vaiñëavas.
After the disappearance of the transcendental pastimes of Çré Gauräìga deva,
many smärta fruitive workers and mental speculators tried their best to defame
the Vaiñëavas, but on the pretext of cooperation the bäula, sahajiyä, and
kartäbhajä communities denigrated the Vaiñëavas even more. There is no
scarcity of such type of descendants even today. Gradually the number of such
types are also increasing.
The attempt to make Çré Haridäsa Öhäkura a brähmaëa, the endeavor to adorn
Çré Éçvara Puré as a brähmaëa or a çüdra, and the ability or inability of varëas
other than brähmaëas to impart Vaiñëava teachings are the aspirations of the
most grossly non-Vaiñëava society. Such aspirations do not help to increase
one's devotion, therefore these activities are not acceptable to the Vaiñëavas.
The artificial servitorship of conditioned souls

to Kåñëa is an impediment for cultivation of
loving devotional service.
A Vaiñëava should always remember that he is not independent but a
dependent servant of the servant of the lover of the gopés. Mundane
independence is not possible for him, because he has purchased his servitorship
to Kåñëa by submitting his independence in the form of surrendering to Him. If
this fact remains in the path of one's memory yet the above-mentioned
arguments capture the heart, then it is to be understand that he has
duplicitously submitted artificial independence to Kåñëa. Actually his
subordination to the Lord has rather been sold to mäyä, and he is eager to be
recognized as a servant of mäyä. A pseudo servant of Kåñëa is situated far away
from a Vaiñëava. Instead of cultivating love of God, he is simply suffering the
temporary miseries born from cultivation of lust. The socialites have arranged
their rules and regulations for the sake of these classes of people. (Sajjana-
toñaëé, Vol. 11, Part 10)

187
Viprasämya, or similarity with a brähmaëa
Any person initiated into Viñëu mantras by a bona fide spiritual master is
qualified to worship çré-çälagräma-çilä.
While ascertaining the qualification for the kaniñöha-adhikärés' worship of Lord
Viñëu, Çréla Sanätana Gosvämé Prabhu has concluded that although according
to the concocted remarks of some envious smärtas only seminal brähmaëas are
qualified to worship çälagräma and uninitiated women and çüdras are not
qualified, if a person, regardless of varëa, is initiated into Viñëu mantras by a
bona fide spiritual master, he is qualified to worship çré-çälagräma. Because
according to the scriptures Vaiñëavas are accepted as equal to brähmaëas even
in ordinary consideration. In this regard, Çréla Sanätana Gosvämé Prabhu has
quoted many scriptural statements in his Dig-darçiné-öékä to prove this point.
For example, he has quoted the statement of Lord Kapila from His conversation
with Devahüti in Çrémad Bhägavatam (3.33.6): “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.” Again, from the topics of Påthu Mahäräja in Çrémad
Bhägavatam (4.21.12), Çréla Sanätana Gosvämé Prabhu has quoted: “Mahäräja
Påthu was an unrivaled king and possessed the scepter for ruling all the seven
islands on the surface of the globe. No one could disobey his irrevocable orders
but the saintly persons, the brähmaëas and the descendants of the Supreme
Personality of Godhead [the Vaiñëavas].” In other words, Mahäräja Påthu
treated the brähmaëas and Vaiñëavas with equal vision. Çréla Gosvämé Prabhu
has also quoted the statement of King Puraïjana from Çrémad Bhägavatam
(4.26.24) as follows: “O hero's wife, kindly tell me if someone has offended
you. I am prepared to give such a person punishment as long as he does not
belong to the brähmaëa caste. But for the servant of Muräripu [Kåñëa], I excuse
no one within or beyond these three worlds. No one can freely move after
offending you, for I am prepared to punish him.” In all these places the
brähmaëas and the Vaiñëavas have been equally respected even in worldly
dealings.
The explanation of the word viprasämya

by the less-intelligent people.
At this juncture a doubt may arise that while the procedure to show respect
equally to the brähmaëas and the Vaiñëavas in worldly dealings is there, and the
äcäryas have mentioned the word viprasämya, and while the word vipra refers
to the subject of comparison, the word Vaiñëava refers to the object being

188
compared, so it is certainly indicated that the object being compared is inferior

to the subject of comparison. For example, if we say that the face of Devadutta
is like the moon, than we can understand that the face of Devadutta is not the
moon, rather it has some similarity with the moon. Therefore, in beauty, the
face is inferior to the moon. Considering in this way, some less-intelligent
people may conclude that the word viprasämya indicates that although the
Vaiñëavas are equal to the brähmaëas in some ways, they are nevertheless
inferior to the brähmaëas.
Explanation of the word viprasämya

by intelligent people.
But before concluding in this way, one should patiently deliberate how it has
been described everywhere that the beauty of the moon is more beautiful than a
man's face. Furthermore it has always been the practice to exhibit the
similarities of a more beautiful and famous object with a less beautiful and
nonfamous object, and thus the beauty of the latter has been established. In this
type of comparison the fault of exaggeration may often arise. But if we carefully
analyze the statements of the scriptures, then we will find that the devotees of
the Lord have always been established as the topmost. If we study the
commentary of Çréla Sanätana Gosvämé Prabhu with special attention, then we
will know that a Vaiñëava has not been compared with a brähmaëa in the same
way that a face is compared with the moon; rather the fact that a Vaiñëava is
not inferior to a brähmaëa in any way as far as external prestige is concerned
has been shown with gross external worldly considerations to envious people
who are unqualified to see other's supremacy. For example when the çästras
explain the form of the Supreme Lord to a devotee who is attached to the
opulent feature of the Lord, it conceals the most wonderfully sweet form of Çré
Kåñëa and depicts Him with names like Näräyaëa, Kñérodakaçäyé Viñëu, or
Brahman. By this process, the complete eternal form of Çré Kåñëa is not
indicated, yet at the same time it is not a lie to call Kåñëa Kñérodakaçäyé or
Näräyaëa. The knowers of the science of Kåñëa understand that just as a person
who possesses a million rupees also possesses a hundred rupees or a thousand
rupees, or just as Brahman, Näräyaëa, and Kñérodakaçäyé Viñëu are inseparably
present in the form of Kåñëa, or when Çré Kåñëa is explained as equal to
Näräyaëa, actually Çré Kåñëa is not inferior to Näräyaëa, rather He is the source
of Näräyaëa. Similarly, though a Vaiñëava is accepted as equal to a brähmaëa in
the primary worldly consideration, yet a Vaiñëava is nothing less than a
brähmaëa, rather he is the crest jewel on the head of the brähmaëa
communities. Because a worshiper of the Supreme Lord who knows Brahman is
a Vaiñëava. If by the word viprasämya it is concluded that a Vaiñëava is inferior
to a brähmaëa or only equal to a brähmaëa, then the behavior of çästras and

189
sadhus would not have proved opposite. When Vaiñëavas have been glorified
thousands of times as greater than brähmaëas, then it cannot be concluded that
the word viprasämya means that a Vaiñëava is inferior or equal to a brähmaëa.
Among the brähmaëas and Vaiñëavas, the qualities of the brähmaëas are a
common factor. For example: in the numbers five and ten, the number five is
present in both. Similarly brahmanism or brahminical qualities are eternally
present in Vaiñëavas, hence the word viprasämya is indicated. Had it been a fact
that brähmaëas were glorified in many places in the scriptures as greater than
Vaiñëavas, then we would have accepted the meaning of the word viprasämya
as being equal to the comparison of a face with the moon.
A Vaiñëava is always a topmost brähmaëa.

It is mentioned in the Garuòa Puräëa:
brähmaëänäà sahasrebhyaù satra-yäjé viçiñyate
satra-yäji-sahasrebhyaù sarva-vedänta-päragaù
sarva-vedänta-vit-koöyä viñëu-bhakto viçiñyate

“It is said that out of thousands of brähmaëas, one is qualified to perform
sacrifices, and out of many thousands of such qualified brähmaëas expert in
sacrificial offerings, one learned brähmaëa may have passed beyond all Vedic
knowledge. Among many such brähmaëas, one who is a devotee of Lord Viñëu
is the best.”
In Näradéya Puräëa it is stated:
çvapaco 'pi mahépäla viñëor bhakto dvijädhikaù
“O king, a devotee of Lord Viñëu, though born in a dog-eater family, is higher
then a brähmaëa.”
The Hari-bhakti-viläsa quotes the Itihäsa-samuccaya, wherein the Lord states:
na me 'bhaktaç catur-vedé mad-bhaktaù çva-pacaù priyaù
tasmai deyaà tato grähyaà sa ca püjyo yathä hy aham
“Even though a person is a very learned scholar of the Sanskrit Vedic
literatures, he is not accepted as My devotee unless he is pure in devotional
service. However, even though a person is born in a family of dog-eaters, he is
very dear to Me if he is a pure devotee who has no motive to enjoy fruitive
activity or mental speculation. Indeed, all respect should be given to him, and
whatever he offers should be accepted. Such devotees are as worshipable as I
am.” Even if the word viprasämya indicated that a Vaiñëava should be
considered equal to a brähmaëa, let alone inferior to a brähmaëa, then the
Supreme Lord would have advised us to see a nondevotee brähmaëa who
knows the four Vedas and a devotee of the Lord who is born in a dog-eater

190
family on an equal level. Rather, He says that a devotee is nondifferent from

Him, and a devotee is as worshipable as Himself; but a brähmaëa who knows
the four Vedas is even lower than an ordinary dog-eater because he is devoid of
devotion to the Lord. This is confirmed by the Lord as follows:
caëòälo 'pi dvija-çreñöho hari-bhakti-paräyaëaù
hari-bhakti-vihénaç ca dvijo 'pi çvapacädhamaù
“Even if one is born in the family of a caëòäla, if one engages in the devotional
service of the Lord, he becomes the best of brähmaëas. But even a brähmaëa
who is devoid of devotional service is on the level of the lowest dog-eater.”
Grantha-räja Çrémad Bhägavatam

establishes the supremacy of Vaiñëavas.
It is stated in Çrémad Bhägavatam (7.9.10) as follows:
vipräd dvi-ñaò-guëa-yutäd aravinda-näbha-
pädäravinda-vimukhät çvapacaà variñöham
manye tad-arpita-mano-vacanehitärtha-
präëaà punäti sa kulaà na tu bhürimänaù
The Vaiñëavas who are attached to devotional service are naturally indifferent
to fruitive activities. So if according to the considerations of the materialists the
word viprasämya indicated that a Vaiñëava is inferior or equal to a brähmaëa,
then the above-mentioned verse from Çrémad Bhägavatam would not have
described as follows: “If a brähmaëa has all twelve of the brahminical
qualifications [as they are stated in the book called Sanat-sujäta] but is not a
devotee and is averse to the lotus feet of the Lord, he is certainly lower than a
devotee who is a dog-eater but who has dedicated everything—mind, words,
activities, wealth and life—to the Supreme Lord. Such a devotee is better than
such a brähmaëa because the devotee can purify his whole family, whereas the
so-called brähmaëa in a position of false prestige cannot purify even himself.”
Immediately after using the word viprasämya in his commentary on this verse,
Çréla Sanätana Gosvämé Prabhu has written: vipräd dvi-ñaò-guëa-yutäd ity ädi-
vacanaiva-vaiñëava-brähmaëebhyo néca-jäti-jätänäm api vaiñëavänäà çreñöhyaà
—“it has been established by various statements such as vipräd dvi-ñaò that a
low-born Vaiñëava is greater then a nondevotee brähmaëa.” When such clear
understanding is there, then other concocted narrow opinions are understood
to be in the language of Çréla Sanätana Gosvämé Prabhu as mätsarya-paraiù
smärtaiù kaiçcit kalpitam iti mantavyam—“the wicked imagination of some
envious smärtas.”

191
It is prohibited to consider the Vaiñëavas

as belonging to a particular mundane caste.
But the word viprasämya that Çréla Sanätana Gosvämé Prabhu has mentioned is
only to display primary worldly considerations. In other words, one should not
consider a Vaiñëava who is duly initiated into Viñëu mantras but born in a
family lower than the brähmaëas in anyway inferior to a so-called brähmaëa,
even by worldly considerations and mundane kaniñöha-adhikära consideration.
One cannot deprive a Vaiñëava from the qualifications of a brähmaëa. Because
brahmanism is a common factor in a Vaiñëava. A person born of any family
becomes a brähmaëa by the influence of Vaiñëava initiation, even at the stage of
kaniñöha-adhikäré. Çréla Sanätana Gosvämé's commentary on the yathä
käïcanatäà verse is proof of this fact. He has given the evidence of Kapiladeva's
statement that by the influence of hearing and chanting the holy names of the
Lord a person born in the family of dog-eaters immediately becomes qualified
to perform soma-yajïa. But a Vaiñëava who is attached to the service of Kåñëa
does not run to perform fruitive soma-yajïa by giving up the sacrifice of
chanting the holy names. At the same time he is fully qualified to perform the
soma-yajïa. In other words, according to worldly consideration, he is not less
than a brähmaëa who performs soma-yajïa. Therefore the äcäryas and the
çästras have never said that an initiated Vaiñëava should be considered a dog-
eater or belonging to a particular caste. By the word viprasämya the caste
mentality towards a Vaiñëava has been refuted.
The Vaiñëavas are under the shelter of the holy names, therefore brahmanism
is their pre-attained right.
Then where is the question of a Vaiñëava's inferiority? The word brähmaëa
indicates a majority of unnecessary fruitive actions, and the word Vaiñëava
indicates a majority of necessary devotional feelings, hence unnecessary fruitive
actions are considerably less. This fact can be understood by the logic of
“båhad-vraté and gåha-vrata-puruña.” Though a Vaiñëava appears in a dog-eater
family, still he is not a non-brähmaëa. His brahminical qualifications are
eternally perfected or previously acquired. This has been proved in the very
next verse by Kapiladeva from Çrémad Bhägavatam (3.33.7):
aho bata çva-paco 'to garéyän
yaj-jihvägre vartate näma tubhyam
tepus tapas te juhuvuù sasnur äryä

brahmänücur näma gåëanti ye te
“Oh, how glorious are they whose tongues are chanting Your holy name! Even
if born in the families of dog-eaters, such persons are worshipable. Persons who
chant the holy name of Your Lordship must have executed all kinds of

192
austerities and fire sacrifices and achieved all the good manners of the Äryans.
To be chanting the holy name of Your Lordship, they must have bathed at holy
places of pilgrimage, studied the Vedas and fulfilled everything required.” So
when Vaiñëavas born in dog-eater families but engaged in chanting the holy
names of the Lord possess the previously acquired brahminical qualities and are
properly initiated according to the çästra and are inclined towards chanting the
holy names in this life, then those who want to see them in their ordinary
respective castes are certainly opposing the principles of Çrémad Bhägavatam
and are envious towards the devotees. Such people maintain animosity towards
the book Bhägavata and devotee Bhägavata and are proceeding towards hell,
while dancing frantically like demons.
Vaiñëava äcäryas who were born in seminal brähmaëa families refuted the
atheistic philosophy of considering Vaiñëavas as belonging to
particular castes.
If the opinion of the çästras were that Vaiñëavas born in families lower than so-
called brähmaëas are inferior to the brähmaëas, and the word viprasämya meant
that the Vaiñëavas are inferior to the brähmaëas, then why doesn't the behavior
of the Vaiñëava äcäryas support this? Did Äcärya Çréla Narottama Öhäkura
commit a great offence by accepting as disciples Çrépäda Gaìgänäräyaëa
Cakravarté and Çrépäda Rämakåñëa Bhaööäcärya, who were born in seminal
brähmaëa families? From this example of the äcärya, it is proved that the word
viprasämya indicates that what to speak of a Vaiñëava's being inferior or equal
to a brähmaëa, rather he is qualified to become the spiritual master of
brähmaëas. Otherwise why did Çréla Narahari Cakravarté Öhäkura, the author of
Bhakti-ratnäkara and a topmost Vaiñëava born in a brähmaëa family, write as
follows:
çré-öhäkura narottama patita-pävana
täìra çiñya cakravarté gaìgänäräyaëa
gaìgänäräyaëa vidyävanta atiçaya

khaëòiyä `päñaëòa-mata' bhakti prakäçaya
“Çréla Narottama däsa Öhäkura was a deliverer of the fallen souls. His disciple
was Gaìgänäräyaëa Cakravarté. Gaìgänäräyaëa was learned scholar. He refuted
atheistic philosophy and preached devotional service.” By using the word
päñaëòa-mata, or atheistic philosophy, is it not being indicated that the envious
smärtas are considering Çréla Narottama Öhäkura as belonging to a particular
caste? That is why Çré Narahari Cakravarté Öhäkura has mentioned the
philosophy of the smärtas as “atheistic philosophy.” He has written in the
Bhakti-ratnäkara, Fifteenth Wave:

193
jaya jaya çré-gaìgänäräyaëa cakravarté ati dhéra gambhéra

“All glories to Çré Gaìgänäräyaëa Cakravarté, who is very sober and grave.”
çréla narottama-caraëa-saroruha-bhajana-paräyaëa bhuvana-ujora
“By worshiping the lotus feet of Çréla Narottama däsa Öhäkura, I will cross over
material existence.”
Under the shelter of sensual perception,

the envious smärtas and their feet lickers,
the sahajiyäs, glorify the darkness of hell.
Against the offensive mundane considerations of narrow-minded envious
smärtas and their feet licking sahajiyäs of today, Çréla Viçvanätha Cakravarté
Öhäkura, a follower of Çré Rüpa Gosvämé, instead of considering Çréla
Narottama Öhäkura as belonging to a particular caste, displayed great respect
befitting an nonduplicitous disciple by composing the Çré Çré Narottama
Prabhor-añöakam prayers. This was not the exhibition of the pseudo respect of a
sahajiyä nor an offensive consideration in the guise of humility that a Vaiñëava
belongs to a particular caste. We will present with scriptural references and
conclusions the behavior of the äcäryas in our next article. But it is also a fact
that envious people who are like owls cannot tolerate the sun rays of the
devotee Bhägavata and book Bhägavata, thus they will continue to praise the
darkness of hell forever. (Weekly Gauòéya, Vol. 4, Part 16)
(End of Äcärya-santäna)

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Bhaktisiddhanta - Brahmana and Vaisnava

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Brähmaëa and Vaiñëava

Çré Çréla Bhaktisiddhänta Sarasvaté Öhäkura

Translated by Bhumipati Däsa

brähmaëä hy agni-sadåçä daheyuù påthivém api

World Vaishnava Association www.bhaktisiddhanta.com

apeyaù sägaraù krodhät kåto hi lavaëodakaù

yeñäà krodhägnir adyäpi daëòake nopaçämyati

brähmaëänäà prasädena divi tiñöhanti devatäù

yad brähmaëäs tuñöatamä vadanti tad devatäù pratyabhinandayanti

cakrät tévra-taro manyus tasmäd vipraà na kopayet

räjä dahati daëòena vipro dahati manyunä

World Vaishnava Association www.bhaktisiddhanta.com

brähmaëä jaìgamaà térthäà nirjanaà sarva-kämadam

yat phalaà kapilädäne kärtikyäà jyeñöha-puñkare

vipra-pädodaka-klinnä yävat tiñöhati mediné

yasya dehe sadäçnanti havyäni tri-divaukasaù

havya-kavyäbhivähyäya sarvasyäsya ca guptaye

buddhimatsu naräù çreñöhä nareñu brähmaëäh småtäù

brähmaëo jäyamäno hi påthivyäm adhijäyate

sarvaà svaà brähmaëasyedaà yat kiïcij jagaté-gatam

svam eva brähmaëo bhuìkte svaà vaste svaà dadäti ca

World Vaishnava Association www.bhaktisiddhanta.com

World Vaishnava Association www.bhaktisiddhanta.com

World Vaishnava Association www.bhaktisiddhanta.com

tataù svayambhür bhagavän avyakto vyaïjayan idam

so 'bhidhyäya çarérät svät sisåkñur vividhäù prajäù

tad aëòam abhavad dhaimaà sahasräàçu-sama-prabham

lokänäà tu vivåddhy-arthaà mukha-bähüru-pädataù

brähmaëyäà brähmaëenaivam utpanno brähmaëaù småtaù

World Vaishnava Association www.bhaktisiddhanta.com

“The son born of a brähmaëa in the womb of a brähmaëa woman is

sajäti-jän antara-jäù ñaö sutä dvija-dharmiëaù

World Vaishnava Association www.bhaktisiddhanta.com

World Vaishnava Association www.bhaktisiddhanta.com

World Vaishnava Association www.bhaktisiddhanta.com

World Vaishnava Association www.bhaktisiddhanta.com

consciousness. In the pure devotional path there is no scope for fruitive

World Vaishnava Association www.bhaktisiddhanta.com

sarve sarväsv apatyäni janayanti sadä naräù

World Vaishnava Association www.bhaktisiddhanta.com

dharma-dhvajé sadä lubdhaç chädmiko loka-dambhakaù

adho-dåñöir naikåtikaù svärtha-sädhana-tatparaù

ye baka-vratino viprä ye ca märjära-liìginaù

na dharmasyäpadeçena päpaà kåtvä vrataà caret

pretyeha cedåço vipro gåhyate brahma-vädibhiù

aliìgé liìgi-veñeëa yo våttim upajévati

World Vaishnava Association www.bhaktisiddhanta.com

sandhyäà snänaà japaà homaà devatä-nitya-püjanam

World Vaishnava Association www.bhaktisiddhanta.com

atithià vaiçvadevaà ca deva-brähmaëa ucyate

çäke patre phale müle vana-väse sadä rataù

vedäntaà paöhate nityaà sarva-saìgaà parityajet

asträhatäç ca dhanvänaù saàgräme sarva-sammukhe

kåñi-karma-rato yaç ca gaväà ca pratipälakaù

cauraç ca taskaraç caiva sücako daàçakas tathä

brahma-tattvaà na jänäti brahma-sütreëa garvitaù

väpé-küpa-taòägänäà ärämasya saraùsu ca

kriyä-hénaç ca mürkhaç ca sarva-dharma-vivarjitaù

World Vaishnava Association www.bhaktisiddhanta.com

ävikaç citrakäraç ca vaidyo nakñatra-päöhakaù

mägadho mäthuraç caiva käpaöaù kauöa-kämalau

yajïe hi phala-häniù syät tasmät tän parivarjayet