VARNASRAMA: THE SOCIETY DIVIDED ACCORDING TO FAITH WITH THE ACARYA SRILA PRABHUPADA AS THE INITIATIOR AT THE CENTRE.

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VARNASRAMA: THE SOCIETY DIVIDED ACCORDING TO FAITH WITH THE ACARYA SRILA

PRABHUPADA AS THE INITIATIOR AT THE CENTRE. 740803SB.VRN That is actually fact,

actually fact, that if one wants to liveindependently... In Calcutta I have

seen. Even poor class vaisyas, and in the morning they'll take some dal, bag of

dal, and go door to door. Dal is required everywhere. So in morning he makes dal

business, and in evening he takes one canister of kerosene oil. So in the

evening everyone will require. Still you'll find in India, they... Nobody was

seeking for employment. A little, whatever he has got, selling some ground nuts

or that peanuts. Something he's doing. After all, Krsna is giving maintenance to

everyone. IT IS A MISTAKE TO THINK THAT "THIS MAN IS GIVING ME MAINTENANCE." NO.

SASTRA SAYS, EKO YO BAHUNAM VIDADHATI KAMAN. IT IS CONFIDENCE IN KRSNA, THAT

"KRSNA HAS GIVEN ME LIFE, KRSNA HAS SENT ME HERE. SO HE'LL GIVE ME MY

MAINTENANCE. SO ACCORDING TO MY CAPACITY, LET ME DO SOMETHING, AND THROUGH THAT

SOURCE, KRSNA'S MAINTENANCE WILL COME." JUST LIKE WE ARE MAINTAINING SO MANY

PEOPLE IN THE KRSNA CONSCIOUSNESS MOVEMENT. SO WHAT BUSINESS WE ARE DOING? BUT

WE ARE CONFIDENT THAT KRSNA WILL SEND US OUR MAINTENANCE. THAT CONFIDENCE

REQUIRED. A sudra means he becomes disturbed. He becomes distur... "Oh, I have

no employment. How shall I eat?Where shall I go? Where shall I live?" He has no

faith in Krsna. THE BRAHMANA HAS GOT FULL FAITH. THE KSATRIYA HAS GOT LITTLE

LESS FAITH, THE VAISYA, LITTLE LESS FAITH, AND THE SUDRA HAS NO FAITH. THIS IS

THE DIFFERENCE. SO YOUR QUESTION WAS THAT HOW WE CAN KNOW A SUDRA? THAT BECAUSE

EVERYONE IS NOW FAITHLESS AND EVERYONE IS SEEKING AFTER EMPLOYMENT. Therefore...

We may discuss in so many ways. BECAUSE PEOPLE HAVE BECOME SUDRA, THEREFORE THE

CAPITALISTS ARE EXPLOITING THEM. If everyone denies to be, serve, then these

so-called industries will fail. Immediately. That is Gandhi's proposal.

"Noncooperate with the British government, and it will wind up."And actually so

happened. Because people are now sudras, they depend for their bread to others,

the others exploit them: "Come here. You work and I shall give you bread." They

do not believe any more, "O God, give us our daily bread." They think that

"This, our master give us daily bread." That is sudra. SUDRA MEANS ONE WHO IS

DEPENDENT ON OTHERS. PARICARYATMAKAMKARYAM SUDRA-KARMA SVABHAVA-JAM. THIS IS

THE DESCRIPTION, DEFINITION OF SUDRA. AND VAISYA: KRSI-GO-RAKSYA-VANIJYAM

VAISYA-KARMA SVABHAVA-JAM. THE VAISYA IS DOING THE KRSI, AGRICULTURE. WHY HE

SHOULD DEPEND ON...? TAKE SOME LAND FROM THE GOVERNMENT. YOU PRODUCE YOUR FOOD.

WHERE IS THE DIFFICULTY? KEEP SOME COWS. YOU GET MILK. VAISYA-KARMA

SVABHAVA...GO-RAKSYA. IF YOU HAVE GOT EXCESS, THEN MAKE TRADE. WHY YOU SHOULD

DEPEND ON OTHERS?But they do not know. They want that "I shall go at ten

o'clock in the office, and I shall do nothing. Simply I shall take the pen and

make like this and take my salary." That's all. Cheating. This is going on.

Therefore the whole system is polluted. Nobody's doing his duty. Catur-varnyam

maya srstam guna-karma... According to one's quality, one must work. But nobody

wants to work. So therefore they are sudras. They are working, but at the care

of somebody else. Not independently. Now the school, college, the teacher is

also depending on salary. So they are sudras. So what teaching they will give?

TEACHING IS THE BUSINESS OF THE BRAHMANA. NO SALARY. Formerly, all the

brahmanas, they used to have that... It is called tola, catuspathi. Catuspathi.

Brahmana, he'll sit down anywhere and invite that "If you like, you can come and

take some teachings from me."

Note: Srila Prabhupada (our BONAFIDE spiritual master gives the ascertainment of

our position---see the instructions he has provided)SB 5.19.19 A Description of

the Island of JambudvipaThe people who take birth in this tract of land are

divided according tothe qualities of material nature--the modes of goodness

[sattva-guna], passion [rajo-guna], and ignorance [tamo-guna]. Some of them are

born as exalted personalities, some are ordinary human beings, and some are

extremely abominable, for in Bharata-varsa one takes birth exactlyaccording to

one's past karma. IF ONE'S POSITION IS ASCERTAINED BY A BONA FIDE SPIRITUAL

MASTER AND ONE IS PROPERLY TRAINED TO ENGAGE IN THE SERVICE OF LORD VISNU

ACCORDING TO THE FOUR SOCIAL DIVISIONS [bRAHMANA, KSATRIYA, VAISYA AND SUDRA]

AND THE FOUR SPIRITUAL DIVISIONS [bRAHMACARI, GRHASTHA, VANAPRASTHA AND

SANNYASA], ONE'S LIFE BECOMES PERFECT.Note: Srila Prabhupada spells out his

mission: to institute the varnasrama system(all over the world).SB 5.19.19

varnasramacaravatapurusena parah pumanvisnur aradhyate panthananyat

tat-tosa-karanam"The Supreme personality of Godhead, Lord Visnu, is worshiped

by the proper execution of prescribed duties in the system of varna and asrama.

There is no other way to satisfy the Lord." In the land of Bharata-varsa, the

institution of varnasrama-dharma may be easily adopted. At the present moment,

certain demoniac sections of the population of Bharatavarsa are disregarding

the system of varnasrama-dharma. Because there is no institution to teach

people how to become brahmanas, ksatriyas, vaisyas and sudras or brahmacaris,

grhasthas, vanaprasthas and sannyasis, these demons want a classless society.

This is resulting in chaotic conditions. In the name of secular government,

unqualified people are taking the supreme governmental posts. No one is being

trained to act according to theprinciples of varnasrama-dharma, and thus people

are becoming increasingly degraded and are heading in the direction of animal

life. THE REAL AIM OF LIFE IS LIBERATION, BUT UNFORTUNATELY THE OPPORTUNITY FOR

LIBERATION IS BEING DENIED TO PEOPLE IN GENERAL, AND THEREFORE THEIR HUMAN LIVES

ARE BEING SPOILED. THE KRSNA CONSCIOUSNESS MOVEMENT, HOWEVER, IS BEING

PROPAGATED ALL OVER THE WORLD TO REESTABLISH THE VARNASRAMA-DHARMA SYSTEM AND

THUS SAVE HUMAN SOCIETY FROM GLIDING DOWN TO HELLISH LIFE.Note: here Srila

Prabhupada spells out the division according to the modes of nature.Bg 7.13 P

By nature living entities have particular types of body and particular types of

psychic and biological activities accordingly. THERE ARE FOUR CLASSES OF MEN

FUNCTIONING IN THE THREE MODES OF NATURE. THOSE WHO ARE PURELY IN THE MODE OF

GOODNESS ARE CALLED BRAHMANAS. THOSE WHO ARE PURELY IN THE MODE OF PASSION ARE

CALLED KSATRIYAS. THOSE WHO ARE IN THE MODES OF BOTH PASSION AND IGNORANCE ARE

CALLED VAISYAS. THOSE WHO ARE COMPLETELY IN IGNORANCE ARE CALLED SUDRAS. And

those who are less than that are animals or animal life. However, these

designations are not permanent.750524BG.FIJ So in the Bhagavad-gita it is said,

karanam guna-sangah asya. As soon as we are in the material world, we are under

the influence either of these three gunas: sattva-guna, rajo-guna, tamo-guna.

THOSE WHO ARE PURELY IN ASSOCIATION WITH THE MODES OF GOODNESS, SATTVA-GUNA,

THEY ARE CONSIDERED AS BRAHMANA. AND THOSE WHO ARE ASSOCIATED WITH THE

RAJO-GUNA, PASSION, THEY ARE CALLED KSATRIYAS. AND THOSE WHO ARE ASSOCIATING

WITH THE TAMO-GUNA, IGNORANCE, THEY ARE CALLED THE SUDRAS. AND THE MIXTURE OF

TAMO-GUNA AND RAJO-GUNA IS THE POSITION OF THE VAISYA. In this way, there are

four divisions of men everywhere. CATUR-VARNYAM MAYA SRSTAM

GUNA-KARMA-VIBHAGASAH. According to the association of particular type of modes

of nature and working in that way, it makes a division of the human society.

That is required. For upkeep of the human society in order, according to the

quality and work there must be division. But that is not that division as we

are thinking at the present moment in India--a man is born in the brahmana

family, he is brahmana. No. HE MUST HAVE THE BRAHMINICAL QUALIFICATION. That is

first consideration. Samo damah satyam saucam arjavam titiksa, jnanam vijnanam

astikyam brahma-karma svabhava-jam. That is the verdict of the sastra. Not by

birth.Note: Kanistha (NEOPHYTE is QUALIFIED brahmana)770214r2.may Prabhupada:

KANISTHA-ADHIKARI MEANS HE MUST BE A BRAHMANA. THAT IS KANISTHA-ADHIKARI. THE

SPIRITUAL LIFE, KANISTHA-ADHIKARI, MEANS HE MUST BE A QUALIFIED BRAHMANA. THAT

IS KANISTHA. WHAT IS ESTEEMED AS VERY HIGH POSITION IN THE MATERIAL WORLD,

BRAHMANA, THAT IS KANISTHA-ADHIKARI.

arcayam eva harayepujam yah sraddhayehatena tad-bhaktesu canyesusa bhaktah

prakrtah smrtahThe brahmana means FROM THE MATERIAL STAGE gradually he is

elevated to the spiritual stage. And BELOW THE BRAHMANA THERE IS NO QUESTION OF

VAISNAVA.Hari-sauri: No question of?Prabhupada: Vaisnavism.Note: Purpose of

Initiation710907IN.LON So the time is up? No. (break) By initiated process one

is elevated to the highest position in this material world. Brahmanas'

position, in this material world, is the highest position. So this is a

training to come to the brahminical stage. THEN ONE HAS TO SURPASS THAT

BRAHMINICAL STAGE ALSO. THAT IS CALLED PURE GOODNESS. Brahmana is goodness, but

there is chance of being contaminated with passion and ignorance, because it is

material world. BUT WHEN (ONE) SURPASSES THAT BRAHMINICAL STAGE AND BECOMES

PURE VAISNAVA, THEN KRSNA BECOMES REVEALED TO HIM. THEREFORE KRSNA'S NAME IS

VASUDEVA. PURE STAGE OF LIFE IS CALLED VASUDEVA STAGE. JUST LIKE VASUDEVA WAS

FATHER OF KRSNA. THAT MEANS WHEN ONE IS SITUATED IN THE VASUDEVA STAGE,

SUDDHA-SATTVA, PURE GOODNESS, KRSNA IS BORN. KRSNA BORN MEANS KRSNA BECOMES

VISIBLE, REVEALED. SO THIS INITIATION PROCESS IS GRADUALLY TO RAISE A DEVOTEE

TO THAT PLATFORM. At the stage of Bhava revelations begins.Adi 7.83 Lord

Caitanya in Five FeaturesIn this verse it is explained that one who chants the

Hare Krsna mantra develops BHAVA, ECSTASY, WHICH IS THE POINT AT WHICH

REVELATION BEGINS.NoI 5 One should mentally honor the devotee who chants the

holy name of Lord Krsna, ONE SHOULD OFFER HUMBLE OBEISANCES TO THE DEVOTEE WHO

HAS UNDERGONE SPIRITUAL INITIATION [DIKSA] 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.PURPORT

In order to intelligently apply the sixfold loving reciprocations mentioned in

the previous verse, one must select proper persons with careful discrimination.

Srila Rupa Gosvami therefore advises that we should meet with the Vaisnavas in

an appropriate way, according to their particular status. In this verse he

tells us how to deal with three types of devotees--the kanistha-adhikari,

madhyama-adhikari and uttama-adhikari. THE KANISTHA-ADHIKARI IS A NEOPHYTE WHO

HAS RECEIVED THE HARI-NAMA INITIATION FROM THE SPIRITUAL MASTER AND IS TRYING

TO CHANT THE HOLY NAME OF KRSNA.One should respect such a person within his

mind as a kanistha-vaisnava. A MADHYAMA-ADHIKARI HAS RECEIVED SPIRITUAL

INITIATION FROM THE SPIRITUAL MASTER AND HAS BEEN FULLY ENGAGED BY HIM IN THE

TRANSCENDENTAL LOVING SERVICE OF THE LORD. The madhyama-adhikari should be

considered to be situated midway in devotional service. The uttama-adhikari, or

highest devotee, is one who is very advanced in devotional service. An

uttama-adhikari is not interested in blaspheming others, his heart is

completely clean, and he has attained the realized state of unalloyed Krsna

consciousness. According to Srila Rupa Gosvami, the association and service of

such a maha-bhagavata, or perfect Vaisnava, are most desirable.Note:Srila

Prabhupada the PURE DEVOTEE and his purports from theSrimad-Bhagavatam are

FULLY competent to transmit Loving mellows(diksa---Vasudava is revealed in the

heart). Adi 1.99 One of the bhagavatas is the great scripture

Srimad-Bhagavatam, AND THE OTHER IS THE PURE DEVOTEE ABSORBED IN THE MELLOWS OF

LOVING DEVOTION.Adi 1.100 THROUGH THE ACTIONS OF THESE TWO BHAGAVATAS THE LORD

INSTILLS THE MELLOWS OF TRANSCENDENTAL LOVING SERVICE INTO THE HEART OF A

LIVING BEING, and thus the Lord, in the heart of His devotee, comes under the

control of the devotee's love.Note:Madhyama adhikari has received SPIRITUAL

initiation. Antya 4.192 DIKSA-kale bhakta kare atma-samarpanasei-kale krsna

tare kare atma-sama"At the time of initiation, when a devotee FULLY SURRENDERS

UNTO THE SERVICE OF THE LORD, Krsna accepts him to be as good as Himself.Antya

4.194 " 'The living entity who is subjected to birth and death, when he gives

up all material activities dedicating his life to Me for executing My order,

and thus acts according to My direction, at that time he reaches the platform

of immortality, and becomes fit to enjoy the SPIRITUAL BLISS OF EXCHANGE OF

LOVING MELLOWS WITH ME.'760211SB.MAY In the madhyama-adhikari he can see four

things. What is that? Four things means, first of all the Supreme Lord, isvara,

the controller, he can see. HE CAN SEE MEANS HE UNDERSTANDS, HE APPRECIATES, HE

CAN CONCEIVE, "YES, THE SUPREME LORD IS THERE". THERE IS NO MORE THEORETICAL.

SB 3.5.4 P Vidura' s Talks with MaitreyaThe jnanis, yogis and karmis cannot

expect this direct cooperation of the Lord. They are not able to satisfy the

Lord by transcendental loving service, nor do they believe in such service to

the Lord. The bhakti process, as performed under the regulative principles of

vaidhi-bhakti, or devotional service following the prescribed rules and

regulations, is defined by the revealed scriptures and confirmed by great

acaryas. This practice can help the neophyte devotee to rise to the stage of

raga-bhakti, in which the Lord responds from within as the caitya-guru, or the

spiritual master as Superconsciousness.

NBS 2 P Narada-bhakti-sutraIf a person is fortunate enough to vanquish all

misgivings caused by material existence and rise up to the stage of nistha, he

can then rise to the stages of ruci (taste) and asakti (attachment for the

Lord). Asakti is the beginning of love of Godhead. By progressing, one then

advances to the stage of relishing a reciprocal exchange with the Lord in

ecstasy (bhava). Every living entity is eternally related to the Supreme Lord,

and this relationship may be in any one of many transcendental humors. At the

stage called asakti, attachment, a person can understand his relationship with

the Supreme Lord. When he understands his position, he begins reciprocating

with the Lord. By constant reciprocation with the Lord, the devotee is elevated

to the highest stage of love of Godhead, prema.

SB 3.7.14 P Further Inquires by ViduraTwo different methods for controlling the

material senses are recommended in the Vedic scriptural wisdom. One of them is

the process of jnana, or the path of philosophical understanding of the

Supreme--Brahma, Paramatma and Bhagavan. The other is that of direct engagement

in the transcendental loving devotional service of the Lord. Of these two most

popular methods, the path of devotional service is recommended here as the best

because one on the path of devotional service does not have to wait for the

attainment of the fruitive results of pious activities or for the results of

knowledge. The two stages of executing devotional service are, first, the stage

of practicing devotional service with our present senses under the regulations

of the recognized scriptures and, second, attaining sincere attachment for

serving the particles of the dust of the lotus feet of the Lord. The first

stage is called sadhana-bhakti, or devotional service for the neophyte, which

is rendered under the direction of a pure devotee, and the second stage is

called raga-bhakti, in which the mature devotee automatically takes to the

various services of the Lord out of sincere attachment. The great sage Maitreya

now gives the final answer to all the questions of Vidura: devotional service to

the Lord is the ultimate means to mitigate all the miserable conditions of

material existence. The path of knowledge or that of mystic gymnastics may be

adopted as a means for the purpose, but unless mixed with bhakti, or devotional

service, they are unable to award the desired result. By practicing

sadhana-bhakti one may gradually rise to the point of raga-bhakti, and by

performing raga-bhakti in loving transcendental service one can even control

the Supreme Powerful Lord.

Srila Prabhupada the PURE devotee is the ACARYA who is giving us this

opportunity for Krishna and his pastimes --loving mellows--to be transferred

from his heart to ours PROVIDED we chant the Hare Krishna mantra offenseless

and pure(love of God).SB 10.2.18 As indicated here by the word manastah, the

SUPREME PERSONALITY OF GODHEAD WAS TRANSFERRED FROM THE CORE OF VASUDEVA'S MIND

OR HEART TO THE CORE OF THE HEART OF DEVAKI. WE SHOULD NOTE CAREFULLY THAT THE

LORD WAS TRANSFERRED TO DEVAKI NOT BY THE ORDINARY WAY FOR A HUMAN BEING, BUT

BY DIKSA, INITIATION. Thus the importance of initiation is mentioned here.

UNLESS ONE IS INITIATED BY THE RIGHT PERSON, WHO ALWAYS CARRIES WITHIN HIS

HEART THE SUPREME PERSONALITY OF GODHEAD, ONE CANNOT ACQUIRE THE POWER TO CARRY

THE SUPREME GODHEAD WITHIN THE CORE OF ONE'S OWN HEART.

Note: guna-karma-vibhagasah divison of society is by qualification(symptoms) and work NOT by birth

SB 7.11.35 T The Perfect Society: Four Social Classes

yasya yal laksanam proktam

pumso varnabhivyanjakam

yad anyatrapi drsyeta

tat tenaiva vinirdisetSYNONYMS

yasya--of whom; yat--which; laksanam--symptom; proktam--described (above);

pumsah--of a person; varna-abhivyanjakam--indicating the classification

(brahmana, ksatriya, vaisya, sudra, etc.); yat--if; anyatra--elsewhere;

api--also; drsyeta--is seen; tat--that; tena--by that symptom; eva--certainly;

vinirdiset--one should designate.

TRANSLATIONIf one shows the symptoms of being a brahmana, ksatriya, vaisya or

sudra, as described above, even if he has appeared in a different class, he

should be accepted according to those symptoms of classification.

PURPORT

Herein it is clearly stated by Narada Muni that one should not be accepted as a

brahmana, ksatriya, vaisya or sudra according to birth, for although this is

going on now, it is not accepted by the sastras. As stated in Bhagavad-gita

(4.13), catur-varnyam maya srstam guna-karma-vibhagasah. Thus the four

divisions of society--brahmana, ksatriya, vaisya and sudra--are to be

ascertained according to qualities and activities. If one was born in a

brahmana family and has acquired the brahminical qualifications, he is to be

accepted as a brahmana; otherwise, he should be considered a brahma-bandhu.

Similarly, if a sudra acquires the qualities of a brahmana, although he was

born in a sudra family, he is not a sudra; because he has developed the

qualities of a brahmana, he should be accepted as a brahmana. The Krsna

consciousness movement is meant to develop these brahminical qualities.

Regardless of the community in which one was born, if one develops the

qualities of a brahmana he should be accepted as a brahmana, and he then may be

offered the order of sannyasa. Unless one is qualified in terms of the

brahminical symptoms, one cannot take sannyasa. In designating a person a

brahmana, ksatriya, vaisya or sudra, birth is not the essential symptom. This

understanding is very important. Herein Narada Muni distinctly says that one

may be accepted according to the caste of his birth if he has the corresponding

qualifications, but otherwise he should not. One who has attained the

qualifications of a brahmana, regardless of where he was born, should be

accepted as a brahmana. Similarly, if one has developed the qualities of a

sudra or a candala, regardless of where he was born, he should be accepted in

terms of those symptoms.SB 5.4.13 T The Characteristics of Rsabhadeva, the

Supreme Personality of Godhead

yaviyamsa ekasitir jayanteyah pitur adesakara maha-salina maha-srotriya

yajna-silah karma-visuddha brahmana babhuvuh.

SYNONYMS

yaviyamsah--younger; ekasitih--numbering eighty-one; jayanteyah--the sons of

Jayanti, the wife of Rsabhadeva; pituh--of their father; adesakarah--following

the order; maha-salinah--well behaved. well cultured; maha-srotriyah--extremely

learned in Vedic knowledge; yajna-silah--expert in performing ritualistic

ceremonies; karma-visuddhah--very pure in their activities;

brahmanah--qualified brahmanas; babhuvuh--became.

TRANSLATION

In addition to these nineteen sons mentioned above, there were eighty-one

younger ones, all born of Rsabhadeva and Jayanti. According to the order of

their father, they became 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 brahmanas.

PURPORT

>From this verse we have good information of how the castes are qualified

according to quality and work. Rsabhadeva, a king, was certainly a ksatriya. He

had a hundred sons, and out of these, ten were engaged as ksatriyas and ruled

the planet. Nine sons became good preachers of Srimad-Bhagavatam

(maha-bhagavatas), and this indicates that they were above the position of

brahmanas. The other eighty-one sons became highly qualified brahmanas. These

are some practical examples of how one can become fit for a certain type of

activity by qualification, not by birth. All the sons of Maharaja Rsabhadeva

were ksatriyas by birth, but by quality some of them became ksatriyas, and some

became brahmanas. Nine became preachers of Srimad-Bhagavatam

(bhagavata-dharma-darsanah), which means that they were above the categories of

ksatriya and brahmana.

SB 9.2.17 T The Dynasties of the Sons of Manu

dhrstad dharstam abhut ksatram

brahma-bhuyam gatam ksitau

nrgasya vamsah sumatir

bhutajyotis tato vasuh

SYNONYMS

dhrstat--from Dhrsta, another son of Manu; dharstam--a caste of the name

Dharsta; abhut--was produced; ksatram--belonging to the ksatriya group;

brahma-bhuyam--the position of brahmanas; gatam--had achieved; ksitau--on the

surface of the world; nrgasya--of Nrga, another son of Manu; vamsah--the

dynasty; sumatih--of the name Sumati; bhutajyotih--of the name Bhutajyoti;

tatah--thereafter; vasuh--by the name Vasu.

TRANSLATION

>From the son of Manu named Dhrsta came a ksatriya caste called Dharsta, whose

members achieved the position of brahmanas in this world. Then, from the son of

Manu named Nrga came Sumati. From Sumati came Bhutajyoti, and from Bhutajyoti

came Vasu.

PURPORT

Here it is said, ksatram brahma-bhuyam gatam ksitau: although the Dharstas

belonged to the ksatriya caste, they were able to convert themselves into

brahmanas. This gives clear evidence supporting the following statement by

Narada (Bhag. 7.11.35):

yasya yal laksanam proktam

pumso varnabhivyanjakam

yad anyatrapi drsyeta

tat tenaiva vinirdisetIf the qualities of one group are found in the men of

another, those men should be recognized by their qualities, by their symptoms,

not by the caste of the family in which they were born. Birth is not at all

important; it is one's qualities that are stressed in all Vedic literature.

SB 9.2.23-24 T The Dynasties of the Sons of Manu

nabhago dista-putro 'nyah

karmana vaisyatam gatah

bhalandanah sutas tasya

vatsapritir bhalandanat

vatsapriteh sutah pramsus

tat-sutam pramatim viduh

khanitrah pramates tasmac

caksuso 'tha vivimsatih

SYNONYMS

nabhagah--by the name Nabhaga; dista-putrah--the son of Dista; anyah--another;

karmana--by occupation; vaisyatam--the order of the vaisyas; gatah--achieved;

bhalandanah--by the name Bhalandana; sutah--son; tasya--of him (Nabhaga);

vatsapritih--by the name Vatsapriti; bhalandanat--from Bhalandana;

vatsapriteh--from Vatsapriti; sutah--the son; pramsuh--was named Pramsu;

tat-sutam--the son of him (Pramsu); pramatim--was named Pramati; viduh--you

should understand; khanitrah--was named Khanitra; pramateh--from Pramati;

tasmat--from him (Khanitra); caksusah--was named Caksusa; atha--thus (from

Caksusa); vivimsatih--the son named Vivimsati.

TRANSLATION

Dista had a son by the name Nabhaga. This Nabhaga, who was different from the

Nabhaga described later, became a vaisya by occupational duty. The son of

Nabhaga was known as Bhalandana, the son of Bhalandana was Vatsapriti, and his

son was Pramsu. Pramsu's son was Pramati, Pramati's son was Khanitra,

Khanitra's son was Caksusa, and his son was Vivimsati.

PURPORT

>From Manu, one son became a ksatriya, another a brahmana, and another a vaisya.

This confirms the statement by Narada Muni, yasya yal laksanam proktam pumso

varnabhivyanjakam (Bhag. 7.11.35). One should always remember that brahmanas,

ksatriyas and vaisyas should never be regarded as members of a caste by birth.

A brahmana may be changed into a ksatriya, and a ksatriya into a brahmana.

Similarly, a brahmana or ksatriya may be changed into a vaisya, and a vaisya

into a brahmana or ksatriya. This is confirmed in Bhagavad-gita (catur-varnyam

maya srstam guna-karma-vibhagasah). So one is a brahmana, ksatriya or vaisya

never by birth, but by quality. There is a great need of brahmanas. Therefore,

in the Krsna consciousness movement, we are trying to train some brahmanas to

guide human society. Because at present there is a scarcity of brahmanas, the

brain of human society is lost. Because practically everyone is a sudra, no one

at the present moment can guide the members of society to the proper path by

which to achieve perfection in life.

SB 4.31.10 T Narada Instructs the Pracetas

kim janmabhis tribhir veha

saukra-savitra-yajnikaih

karmabhir va trayi-proktaih

pumso 'pi vibudhayusa

SYNONYMS

kim--what is the use; janmabhih--of births; tribhih--three; va--or; iha--in this

world; saukra--by semen; savitra--by initiation; yajnikaih--by becoming a

perfect brahmana; karmabhih--by activities; va--or; trayi--in the Vedas;

proktaih--instructed; pumsah--of a human being; api--even; vibudha--of the

demigods; ayusa--with a duration of life.

TRANSLATIONA 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 savitra. The third birth, called yajnika, takes place when one is

given the opportunity to worship Lord Visnu. Despite the opportunities for

attaining such births, even if one gets the life-span of a demigod, if one does

not actually engage in the service of the Lord, everything is useless.

Similarly, one's activities may be mundane or spiritual, but they are useless

if they are not meant for satisfying the Lord.

PURPORT

The word saukra janma means "taking birth by seminal discharge." Animals can

take their birth in this way too. However, a human being can be reformed from

the saukra janma, as recommended in the Vedic civilization. Before the birth

takes place, or before father and mother unite, there is a ceremony called

garbhadhana-samskara, which must be adopted. This garbhadhana-samskara is

especially recommended for higher castes, especially the brahmana caste. It is

said in the sastras that if the garbhadhana-samskara is not practiced among the

higher castes, the entire family becomes sudra. It is also stated that in this

age of Kali, everyone is sudra due to the absence of the garbhadhana-samskara.

This is the Vedic system. According to the pancaratrika system, however, even

though everyone is a sudra due to the absence of the garbhadhana-samskara, if a

person has but a little tendency to become Krsna conscious, he should be given

the chance to elevate himself to the transcendental platform of devotional

service. Our Krsna consciousness movement adopts this pancaratrika-vidhi, as

advised by Srila Sanatana Gosvami, who says:

yatha kancanatam yati

kamsyam rasa-vidhanatah

tatha diksa-vidhanena

dvijatvam jayate nrnam

"As bell metal, when mixed with mercury, is transformed to gold, a person, even

though not golden pure, can be transformed into a brahmana, or dvija, simply by

the initiation process." (Hari-bhakti-vilasa 2.12) Thus if one is initiated by a

proper person, he can be accepted as twice-born immediately. In our Krsna

consciousness movement, we therefore offer the student his first initiation and

allow him to chant the Hare Krsna maha-mantra. By chanting the Hare Krsna

maha-mantra regularly and following the regulative principles, one becomes

qualified to be initiated as a brahmana, because unless one is a qualified

brahmana he cannot be allowed to worship Lord Visnu. This is called yajnika

janma. In our Krsna consciousness society, unless one is twice initiated--first

by chanting Hare Krsna and second by the Gayatri mantra--he is not allowed to

enter the kitchen or Deity room to execute duties. However, when one is

elevated to the platform on which he can worship the Deity, his previous birth

does not matter.

candalo 'pi dvija-srestho

hari-bhakti-parayanah

hari-bhakti-vihinas ca

dvijo 'pi svapacadhamah

"Even if one is born in the family of a candala, if one engages in the

devotional service of the Lord, he becomes the best of brahmanas. But even a

brahmana who is devoid of devotional service is on the level of the lowest

dog-eater." If a person is advanced in devotional service, it does not matter

whether he was born in a candala family. He becomes purified. As Sri Prahlada

Maharaja said:

viprad dvisad-guna-yutad aravinda-nabha-

padaravinda-vimukhac chvapacam varistham

(Bhag. 7.9.10)

Even if one is a brahmana and is qualified with all the brahminical

qualifications, he is considered degraded if he is averse to worshiping the

Supreme Personality of Godhead. But if a person is attached to the service of

the Lord, he becomes glorified even if he is born in a candala family. Indeed,

such a candala can deliver not only himself but all his family predecessors.

Without devotional service, even a proud brahmana cannot deliver himself, and

what to speak of his family. In many instances in the sastras it is seen that

even a brahmana has become a ksatriya, vaisya, sudra, mleccha or non-brahmana.

And there are many instances of one's being born a ksatriya or vaisya or even

lower and, in the eighteenth year, attaining elevation to the brahminical

platform by the process of initiation. Therefore Narada Muni says:

yasya yal laksanam proktam

pumso varnabhivyanjakam

yad anyatrapi drsyeta

tat tenaiva vinirdiset(Bhag. 7.11.35)

It is not a fact that because one is born in a brahmana family he is

automatically a brahmana. He has a better chance to become a brahmana, but

unless he meets all the brahminical qualifications, he cannot be accepted as

such. On the other hand, if the brahminical qualifications are found in the

person of a sudra, he should immediately be accepted as a brahmana. To

substantiate this there are many quotations from Bhagavatam, Mahabharata,

Bharadvaja-samhita and the pancaratra, as well as many other scriptures.

 

Bg 3.35 T Karma-yoga

sreyan sva-dharmo vigunah

para-dharmat svanusthitat

sva-dharme nidhanam sreyah

para-dharmo bhayavahah

SYNONYMS

sreyan--far better; sva-dharmah--one's prescribed duties; vigunah--even faulty;

para-dharmat--from duties mentioned for others; svanusthitat--than perfectly

done; sva-dharme--in one's prescribed duties; nidhanam--destruction;

sreyah--better; para-dharmah--duties prescribed for others;

bhaya-avahah--dangerous.

TRANSLATION

It is far better to discharge one's prescribed duties, even though they may be

faultily, than another's duties. Destruction in the course of performing one's

own duty is better than engaging in another's duties, for to follow another's

path is dangerous.

PURPORT

One should therefore discharge his prescribed duties in full Krsna consciousness

rather than those prescribed for others. Prescribed duties complement one's

psychophysical condition, under the spell of the modes of material nature.

Spiritual duties are as ordered by the spiritual master, for the transcendental

service of Krsna. But both materially or spiritually, one should stick to his

prescribed duties even up to death, rather than imitate another's prescribed

duties. Duties on the spiritual platform and duties on the material platform

may be different, but the principle of following the authorized direction is

always good for the performer. When one is under the spell of the modes of

material nature, one should follow the prescribed rules for particular

situations and should not imitate others. For example, a brahmana, who is in

the mode of goodness, is nonviolent, whereas a ksatriya, who is in the mode of

passion, is allowed to be violent. As such, for a ksatriya it is better to be

vanquished following the rules of violence than to imitate a brahmana who

follows the principles of nonviolence. Everyone has to cleanse his heart by a

gradual process, not abruptly. However, when one transcends the modes of

material nature and is fully situated in Krsna consciousness, he can perform

anything and everything under the direction of the bona fide spiritual master.

In that complete stage of Krsna consciousness, the ksatriya may act as a

brahmana, or a brahmana may act as a ksatriya. In the transcendental stage, the

distinctions of the material world do not apply. For example, Visvamitra was

originally a ksatriya, but later on he acted as a brahmana, whereas Parasurama

was a brahmana, but later on he acted as a ksatriya. Being transcendentally

situated, they could do so; but as long as one is on the material platform, he

must perform his duties according to the modes of material nature. At the same

time, he must have a full sense of Krsna consciousness.