May 22, 2020 — CANADA (SUN) — "The Necklace of the Gaudiya Bhaktas" in 18 chapters, the instructions of HDG Srila Bhaktisiddhanta Sarasvati, compiled by his diksa disciple, Atulakrsna Datta.
THE FOURTEENTH JEWEL – VARNADHARMA-TATTVA
The Principle of Social Order – Part Two
The smrti on how the Brahmana Caste was Debased
14.30 and 31
jatiratra maha-sarpa manusyatve maha-mate
saokarat sarva-varnanaṃ duspariksyeti me matih
sarve sarvasva patyani janayanti sada narah
vanghaithunamatho janma maranan ca saman nrnam
[Yudhisthira told Nahusa] O noble-minded and great serpent, it is very difficult to ascertain one's caste because of promiscuity among the four orders. This is my opinion. Men belonging to all castes beget offspring among women of all the different castes. And among men of different caste the speech, sexual intercourse, birth, and death have become are common to all. (Mahabharata, Vana Parva 180.31-32)
The Opinion of the Truth-Loving Vedic nnis
14.32
'na caitad-vidmo brahmanah smo vayam abrahmana veti'
"We don't know whether we were brahmanas or non-brahmanas. (Mahabharata, Vana Parva 179.33)
The Sruti, Smrti, Puranas, and Itihasas
on the Occupational Duties of Brahmanas
14.33
Brahma-ksatriya-vaisya-sudro iti catvaro varnas tesaṃ varnanaṃ brahmana eva pradhana iti veda-vacananu-rupaṃ smrtibhir apy uktam. Tatra codyam asti ko va brahmano nama. Kiṃ jivah kiṃ dehah kiṃ jatih kiṃ jnanaṃ kiṃ karma kiṃ dharmika iti. Tatra prathmo jivo brahmana iti cettana, atitanagatan eka dehanaṃ jivasyaika-rupatvat ekasyapi karma-vasadan-eka-deha sambhavat sarva sariranaṃ jivasyaika-rupatvacca. Tasman na jivo brahmana iti. Tarhi deho brahmana iti cettnna, acandaladi-paryantanaṃ manusyanaṃ panca-bhautikatvena. Dehasyaika-rupatvaj-jara-marana dharmadharmadi samya-darsanad brahmanah svetavarnah ksatriyo rakta-varno vaisyah pita-varnah sudrah krsna-varna iti niyamabhavat. Pitradi-sarira dahane putradinaṃ brahma-hatyadi-dosa-sambhavacca tasman na deho brahmana iti. Tarhi jati brahmana iti cenna. tatra jatyantarajantusu aneka-jati-saṃbhava maharsayo bahavah santi. Esya-srogo mrgyah kausikah kusat jambuko jambukat.Valmiko valmikat. Vyasah kaivartta-kanyayam. Sasaprsthat gautama. Vasisthah urvasyam. Agastyah kalase jata iti srutatvat. Etesaṃ jatya vinapyagre jnana-prati-padita rsyo bahavah santi. Tasman na jatih brahmana iti. Tarhi jnanaṃ brahmana iti cettnna. Ksatriyadayo'pi paramartha-darsino'bhijna bahavah santi. Tasmanha jnanaṃ brahmana iti. Tarhi karma brahmanah iti cettanna. Sarvesaṃ praninaṃ prarabdha-sancitagami karma-sa dharmya-darsanat karmabhipreritah sant janah kriyah kurvaniti. Tasman na karma brahmana iti. Tarhi dharmiko brahmana iti cettnna. Ksatriyadayo hiranyadataro bahavah santi. Tasmanna dharmiko brahmana iti. Tarhi ko va brahmano nama. Yah kascid-atmanam-advitiyaṃ-jati-guna-kriyahinam sadurmisad-bhavetyadi-sarva-dosa-rahitaṃ satya-jnananandanta-svarupaṃ svayaṃ nirvikalpaṃ asesa-kalpadharaṃ asesabhutahtaryamitvena vartamanaṃ antarbahis-cakasavadanu-syutama-khandananda-svabhavam-aprameya manu bha vai kavedya paroksataya basamanaṃ karatalamalakavat saksad-aparoksi-krtya krtarthataya kama-ragadi-dosa-rahitah sama damadi-sampanno ceta vartata, eva mukta-laksano yah sa eva brahmana iti sruti-smrti-puranetihasanam-abhiprayah. Anyatha hi brahmantva-siddhir nasty eva.
The four varnas are: brahmana, ksatriya, vaisya, and sudra. Among these, the brahmanas are foremost. This is the verdict of the Vedas and the Smrti. In these places the question is asked, "Who is a brahmana? On what basis is someone a brahmana? Among life (jiva), body (deha), birth (jati), knowledge (jnana), work (karma), and duty (dharma) what is it that constitutes a brahmana?"
The first question is: Since the jiva is part of Brahman, and alive, does that make him a brahmana? No. It is incorrect to call any jiva a brahmana. There are countless jivas who have accepted innumerable material bodies according to their karma and mentality, but they cannot all be called brahmanas).
The next point is whether one's body (deha) makes one a brahmana. The answer is no. The body of a candala as well as that of all other men are subject to infirmity and death. It is only with respect to the way in which the mentalities of different classes of men are colored by different conceptions of religion and irreligion that brahmanas are called "white," (nveta-varna) ksatriyas "red," (rakta-varna) vaisyas "yellow," (pita-varna) and sudra "black" (krsna varna). In this way, it should be clearly understood that one is not a brahmana on the basis of his body (deha). By burning up one's body one does not become free from the sin of killing a brahmana; nor is that sin transferred to one's son. In the same way one's brahminical status is not based on one's bodily condition, nor can brahminical status be transferred simply by seminal discharge and the procreation of children. Therefore it is concluded that the body (deha) does not make one a brahmana.
The next point is whether one becomes a brahmana by birth (jati). The answer is no. In the midst of mixed ancestry have come great-souled rsis. The rsi Snrga took birth from a deer, and Kausika was born from straw, Jambhka rsi was raised by a jackal, and Valmiki came from an anthill. Vyasa was born from a fisherman's daughter and the sage Gautama was born from a rabbit. Vasistha was born from a dancing girl Urvasi. From a pitcher (in which semen was stored) the sage Agastya took birth. There are many examples of great saints who did not know in what circumstances they took birth. Therefore birth does not make a brahmana.
And what of jnana? Knowledge does not make a brahmana either. Many ksatriyas are vastly experienced in knowing the supreme goal of life. Therefore knowledge does not make a brahmana.
What about fate? Karma does not make one a brahmana either. All living beings have amassed karma from previous lives and have their karmic destinies to live out in the future along with their karmas and dharmas. According to one's karmic desires he is further implicated in karmic fate and continues to live in the world of action and reaction. A "brahmana" is more than this, and therefore karma does not make one a brahmana.
Then what about dharma, religion? Mundane piety does not make a brahmana either. There are many examples of great ksatriyas who were highly religious and gave much gold in charity, but they were not brahmanas.
Then what is a brahmana? A brahmana is one who is absorbed only in the Supreme Self. He is free from all mundane attributes of birth, work, and materialistic qualities, who is free from all faults. His very nature is that he takes pleasure in the knowledge of the limitless Supreme Truth. A real brahmana is completely absorbed in the infinite, limitless, absolute Supreme Person (present within the heart of every living being as the Supersoul just as ether pervades everything). That Supreme Lord is indivisible, and His very nature is divine ecstasy. The infinite is not a mango that can be grasped through sense experience; neither can He be known, directly or indirectly, through mental speculation.) Such a brahmana is free from faults such as lust, anger, greed, pride, illusion, and envy. He has all twelve brahminical qualities beginning with peacefulness and self-control (samo, dama, tapa, etc.). He is never envious and is free from illusion and from any touch of pride and false ego. One who has these qualities may be called a brahmana. This is the opinion of the Sruti, Smrti, Puranas and Itihasas. No other endowments of perfection can confer brahminical status. (Vajra-sucika Upanisad)
Evidence from the Mahabharata
14.34
sudre caitad-bhavel-laksma dvije tac ca na vidyate
na vai sudro bhavec-chudro brahmano na ca brahmanoh
If it is seen that a sudra has the characteristics of a brahmana he should be considered a brahmana. Similarly, if a brahmana has the characteristics of a sudra he should be considered a sudra. (Mahabharata, Vana Purva 180.25)
Evidence From Srimad-Bhagavatam
14.35
yasya yal laksanaṃ proktaṃ puṃso varnabhivyanjakam
yad anyatrapi drsyeta tat tenaiva vinirdiset
If one shows the symptoms of being a brahmana, ksatriya, vaisya, or sudra, as described above, even if he has appeared in a different caste, he should be accepted according to those symptoms of classification. (Bhag. 7.11.35)
The Ancient commentator, Nilakantha, on the Conduct of Brahmanas
14.36
evanca satyadikaṃ yadi sudro'pyasti tarhiso'pi brahmana eva syat sudra laksmakadikaṃ na brahmano'sti napi brahmana-
laksmasamadikaṃ sudro'sti.
sudro'pi samadyupeto brahmana eva, brahmano'pi
kamadyupetah sudra eva
In the same way if a sudra has qualities like truthfulness then he is a brahmana. And if a brahmana does not show the qualities such as peaceful nature which are appropriate for a brahmana, then he is a sudra. If a sudra has qualities like equananimity then he is a brahmana. If a brahmana has qualities like lust then he is a sudra. (Nilakantha commentary on Mahabharata, Vana Parva 180.23-26)
Sridhara Svami's Opinion
14.37
samadibhireva brahmanadi vyavaharo mukhyah na jatimatrat.
yad yadi anyatra varnantare'pi drsyeta, tad-varnastaraṃ
tenaive laksmana-nimittenaivavarnena
vinirdiset, na tu jatinimitenetyarthah
The qualities of a brahmana, beginning with peacefulness (samo, dama, tapau, etc.) represent the chief characteristics or principle behavior of a brahmana. On the other hand, birth is no qualification for brahminical status. If one is seen to take birth in another varna, but has the qualifications of a brahmana, his birth should be disregarded and he should be accepted as a brahmana. One who is born a brahmana may be accepted as a brahmana if he has the qualifications, but otherwise he should not. (Bhavartha-dipika commentary on Srimad Bhagavatam 7.11.35)
Mahaprabhu's Definition of What is and Isn't a Brahmana
14.38
sahaje nirmala ei 'brahmana'-hrdaya
krsnera vasite ei yogya-sthana haya
'matsarya'-candala kene ihan vasaile
parama pavitra sthana apavitra kaile
The heart of a brahmana is by nature very clean; therefore it is a proper place for Krsna to sit. Why have you allowed envy to sit there? Because of this , you have become like a candala, the lowest of men, and you have also contaminated a most purified place your heart. (Cc. Madhya 15.274-275)
The Evidence of the Smrti
14.39
etan me saṃsayaṃ deva vada bhutapate'nagha
trayo varnah prakrtyeha kathaṃ brahmanyamapnuyuh
sthito brahmana-dharmena brahmanyam-upajivati
ksatriyo vatha vaisyo va brahma-bhuyaṃ sa gacchati
[Uma said] "O Siva, master of the bhutas. O sinless one, through what kind of personal characteristics can the three classes of men ksatriya, vaisya, and sudra become brahmanas? Is it possible for them to become brahmanas? Please enlighten my doubts on this subject." Siva said, "If a ksatriya or vaisya is established in brahminical behavior, and spends his whole life in brahminical conduct, it is seen that such a person has attained brahminical status. (Mahabharata, Anusasana Parva 14.3.5,8)
The Verdict of the Mahabharata on the Occupation of Bramaras
14.40 and 41
sampratanca mato me'si brahmano natra saṃsayah
brahmanah pataniyesu vartamano vikarmasu
yastu sudro dame satye dharme ca satatothitah
taṃ brahmanam ahaṃ manye vrttena hi bhaved-dvijah
(The brahmana told the "hunter"), "In my opinion, you are a brahmana. Of this there is no doubt. It is my consideration that the brahmana who is proud and addicted to sin, who is full of vice and always engaged in evil and degraded practices, is certainly a sudra. On the other hand, a sudra who is endowed with the virtues of righteousness, self-restraint, and truthfulness is, in my opinion, a brahmana. The only qualifications for brahminical status are truthful character and saintly behavior. (Mahabharata, Vana Parva 215.13-15)
14.42 and 43
hiṃsanrta-priya lubdhah sarva-karmopjivinah
krsna saucaparibhrasthaste dvijah sudrataṃ gatah
sarva-bhaksyaratirnityaṃ sarva-karmakaro 'sucih
tyakta-vedastvanacarah sa vai sudra iti smrtah
Brahmanas who live a life of violence, lies, and greed, who are impure and indulge in all kinds of karmic activity in order to maintain their lives are degraded to the status of sudras. Such a person, who eats anything and everything without discrimination, who is attached to worldly things, who will accept any occupation just to make money, who has given up Vedic dharma and proper behaviour is called a sudra. (Mahabharata, Santi Parva 189.7)
The Smrti on the Occupational Behavior of Brahmanas
14.44
yatraital-laksyate sarpa vrttaṃ sa brahmanah smrtah
yatraitan na bhavet sarpa taṃ sudramili nirdiset
[Yudhisthira said] "O serpent, whoever has the characteristics of a brahmana is said to be a brahmana. One who doesn't have the characteristics of a brahmana is a sudra, even if he is "born" a brahmana. (Mahabharata, Vana Parva 180.26)
An Example of the Conduct of a Brahmana
14.45
taṃ hovaca kiṃ gotro nu saumyasiti.
Sa hovaca nahametadveda bho yad-gotro 'ham asmi.
Aprcchaṃ mataram sa ma pratyabravid
bhahvahaṃ caranti paricarini yauvane tvamalabhe.
Sahaṃ etat na veda yad-gotras-tvamasi.
Jabala tu nama ahamasmi, Satyakamo nama tvamasiti.
So'haṃ satyakamo Jabalo 'smi bho iti.
Taṃ hovaca naitadabrahmano vivaktum-arhati samidhaṃ
saumya ahara. Upa tva nesye. Na satyadaga iti.
Gautama asked Satyakama, "My dear boy, what is your gotra?" The boy said, "I do not know what my caste or family background is. I asked my mother, and she said, 'When I was young, I wandered here and there and knew many men. Then you were born. I knew so many men that I don't know who your father is, or what your caste is. All I know is that my name is Jabṃla and your name is Satyakama (One who wants truth).' Therefore I am known as the Satyakama of Jabṃla, and do not know my caste".
Gautama said, "My dear boy, you speak truthfully, and therefore you must be a brahmana. No one but a brahmana could speak such an unpalatable truth. O beautiful young boy, go and bring me wood for the sacrificial fire. I shall initiate you as my disciple, for you never depart from the truth. (Chandogya Upanisad 4.4.4, Gautama)
14.46
arjvavaṃ brahmane saksat sudro'narjava-laksanah
gautamastv iti vijnaya satya-kamamupanayat
Truthfulness is the symptom of a brahmana, whereas dishonesty is the sysmptom of a sudra. Knowing this, Gautama Rsi initiated Satyakama as a brahmana. (Chandogya Upanisad, Madhva-bhanya, Sṃma-saṃhita)
The Evidence of Vedanta-sutra and the Example of Citraratha
