Varnadharma-tattva

Two Kinds of Varnasrama Divine and Demoniac

14.1

dvau bhuta-sargau loke'sminn daiva asura eva ca

visnu-bhaktah smrto daiva asuras-tada-viparyayah

There are two classes of men in the created world the demoniac and the

godly. The devotees of Lord Visnu are the godly. All opposed are demons.

(Padma Purana)

Divine Varnasrama

14.2

varnasramacaravata purusena parah puman

visnuraradhyate pantha nanyat tat-tosa-karakah

The Supreme Person, Lord Visnu, is worshiped by a person who is en-

gaged in the proper execution of prescribed duties in the system of varna and

asrama. There is no other way to satisfy the Supreme Lord. (Visnu Purana 3.8.9)

The Demoniac Social System

14.3

asatyam apratistham te jagad ahur anisvaram

aparaspara-sambhutam kim anyat kama-haitukam

The demoniac say that this world is unreal, that there is no foundation and

that there is no God in control. It is produced of sex desire, and has no cause

other than lust. (Bhagavad-gita 16.8)

The Character of the Followers of Demoniac Society

14.4

asau maya hatah satrur hanisye caparan api

isvaro 'ham aham bhogi siddho 'ham balavan sukhi

The demoniac think, "He is my enemy, and I have killed him; and my other

enemy will also be killed. I am the Lord of everything, I am the enjoyer, I am

perfect, powerful, and happy. (Bhagavad-gita 16.14)

The Future of the Followers of Demoniac

14.5

tan aham dvisatah kruran samsaresu naradhaman

ksipamy ajasram asubhan asurisv eva yonisu

Those who are envious and mischievous, who are the lowest among men,

are cast by Me into the ocean of material existence, into various demoniac species

of life. (Bhagavad-gita 16.19)

14.6

asurim yonim apanna mudha janmani janmani

mam aprapyaiva kaunteya tato yanty adhamam gatim

Attaining repeated birth and death amongst the species of demoniac life,

such persons can never approach Me. Gradually they sink to the most abominable

type of existence. (Bhagavad-gita 16.20)

The Birth, Family, and Knowledge

of the Followers of Demoniac Society is Useless

14.7

dhig janma nas tri-vrd yat tad dhig vratam dhig bahu-jnatam

dhik kulam dhik kriya-daksyam vimukha ye tv adhoksaje

To hell with our birth as brahmanas! To hell with our learning of Vedic

literature! To hell with our performing sacrifice and observing the rules and

regulations of scripture! To hell with our families! To hell with our expert ser-

vice in performing the rituals exactly according to the description of scripture!

To hell with it all, for as result of these things we have become opposed to

loving the blessed Supreme Lord, who is beyond the speculation of our body,

mind, and senses. (Bhag. 10.23.40)

The Characteristics of Each Varna

14.8

samo damas tapah saucam santosah ksantir arjavam

jnanam dayacyutatmatvam satyam ca brahma-laksanam

The symptoms of a brahmana are control of the mind, control of the senses,

austerity, penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge,

mercy, truthfulness, and complete surrender to the Supreme Lord. (Bhag. 7.11.21)

14.9

sauryam viryam dhrtis tejas tyagas catmajayah ksama

brahmanyata prasadas ca satyam ca ksatra-laksanam

To be influential in battle, unconquerable, patient, challenging and chari-

table, to control the bodily necessities, to be forgiving, to be attached to the

brahminical nature, and to be always jolly and truthful are the symptoms of a

ksatriya. (Bhag. 7.11.22)

14.10

deva-gurv-acyute bhaktis tri-varga-pariposanam

astikyam udyamo nityam naipunyam vaisya-laksanam

Being always devoted to the demigods, the spiritual master and the Su-

preme Lord, Visnu; endeavoring for advancement in religious principles, eco-

nomic development and sense gratification (dharma, artha, and kama), believ-

ing in the words of the spiritual master and scripture, and always endeavoring

with expertise in earning money are the symptoms of a vaisya. (Bhag. 7.11.23)

14.11

sudrasya sannatih saucam seva svaminy amayaya

amantra-yajno hy asteyam satyam go-vipra-raksanam

Offering obeisances to the higher sections of society, being always very

clean, being free from duplicity, serving one's master, performing sacrifices with-

out uttering mantras, not stealing, always speaking the truth and giving all pro-

tection to the cows and brahmanas are the symptom of a sudra. (Bhag. 7.11.24)

Bhagavad-gita on Varnasrama

14.12

brahmana-ksatriya-visam sudranam ca parantapa

karmani pravibhaktani svabhava-prabhavair gunaih

Brahmanas, ksatriyas, vaisyas, and sudras are distinguished by their quali-

ties of work, O chastiser of the enemy, in accordance with the modes of nature.

(Bhagavad-gita 18.41)

Qualities of Brahmanas

14.13

samo damas tapah saucam ksantir arjavam eva ca

jnanam vijnanam astikyam brahma-karma svabhava-jam

Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom,

knowledge, and religiousness these are the qualities by which the brahmanas

work. (Bhagavad-gita 18.42)

Qualities of Ksatriyas

14.14

sauryam tejo dhrtir daksyam yuddhe capy apalayanam

danam isvara-bhavas ca ksatram karma svabhava-jam

Heroism, power, determination, resourcefulness, courage in battle,

generosity, and leadership are the qualities of work for the ksatriyas.

(Bhagavat-gita 18.43)

Qualities of Vaisyas and Sudras

14.15

krsi-go-raksya-vanijyam vaisya-karma svabhava-jam

paricaryatmakam karma sudrasyapi svabhava-jam

Farming, cow protection, and business, are the qualities of work for the

vaisyas, and for the sudras there is labor and service to others.

(Bhagavat-gita 18.44)

The Division of Varna and asrama According to Gura and Karma

14.16

catur-varnyam maya srstam guna-karma-vibhagasah

tasya kartaram api mam viddhy akartaram avyayam

According to the modes of material nature and the work ascribed to them,

the four divisions of human society were created by Me. Although I am the

ultimate creator of this system, you should know that I am not the direct cre-

ator, being unchangeable. (Bhagavad-gita 4.13)

Evidence from Srimad Bhagavatam

About the Divisions Varnasrama

14.17

mukha-bahuru-padebhyah purusasyasramaih saha

catvaro jajnire varna gunair vipradayah prthak

[Camasa Yogendra said] From the mouth of Brahma, the brahminical or-

der has come into existence. Similarly, from his arms, the ksatriyas have come,

from his waist the vaisyas have come and from his legs the sudras have come.

These four orders and their spiritual counterparts [brahmacari, gnhastha,

vanaprastha, and sannyasa] combine to make society complete. (Bhag. 11.5.2)

14.18

ya esam purusam saksad atma-prabhavam isvaram

na bhajanty avajananti sthanad bhrastah patanty adhah

For one who simply maintains an official position in varnasasrama but does

not worship the Supreme Lord, Visnu, he falls down from his puffed-up posi-

tion into a hellish condition. (Bhag. 11.5.3)

14.18a

cari varnasrami yadi krsna nahi bhaje

svakarma karite se raurave padi' maje

The followers of the varnasrama institutions accept the regulative prin-

ciples of the four social orders (brahmana, ksatriya, vaisya and sudra) and four

spiritual orders (brahmacari, gnhastha, vanaprastha, and sannyasa). If, one car-

ries out the regulative principles of these orders but does not render service to

Krsna, he falls into a hellish condition of life. (Cc. Madhya 22.26)

In Satya-Yuga, There was Only one Varna: Paramahamsa

14.19

adau krta-yuge varno nrnam hamsa iti smrtah

krta-krtyah praja jatya tasmat krta-yugam viduh

In the beginning, Satya-yuga, there was only one social class, called "hamsa".

In that age everyone was perfect (in devotional service) from birth. That age is

therefore known as Knta-yuga, or the age in which all religious duties are ful-

filled. (Bhag. 11.17.10)

14.20

treta-mukhe maha-bhaga

pranan me hrdayat trayi

vidya pradurabhut tasya

aham asam tri-vrn makhah

O blessed Uddhava, at the beginning of the Treta-yuga the threefold Vedas

was manifest from My heart thorough My breath; and through the three-fold

Vedas I (who am known a Yajna) appear as sacrifice. (Bhag. 11.17.12)

14.21

vipra-ksatriya-vit-sudra mukha-bahuru-pada-jah

vairajat purusaj jata ya atmacara-laksanah

The four social orders appeared from the universal form of the Lord. The

brahmanas appeared from His face, the ksatriyas from His arms, the vaisyas

from His thighs, and the sudras from His feet. Each social order is character-

ized by specific systems and behavior. (Bhag. 11.17.13)

Previously, Everyone was a Brahmana.

Later, According to Guna and Karma, Different Divisions Arose

14.22

na viseso' sti varnanam sarvam brahmam-idam jagat

brahmana purva-srstam hi karmabhir-varnatam gatam

[Brghu Muni said] Previously there was only one varna. Because every-

one was born of Brahma, everyone was a brahmana. However, later on differ-

ent castes were categorized according to their activities.

(Mahabharata, Santi Parva 188.10)

The Position of Varna-Dharma in Kali-yuga

14.23-27

brahmanah ksatriya vaisah sudrah papa-parayanah

nijacara-vihinas ca bhavisyanti kalau yuge

vipra veda-vihinas ca pratigraha-parayanah

atyanta-kaminah krura bhavisyanti kalau yuge

veda-nindakaras caiva dyutacaurya karas tatha

vidhava-sanga-lubdhas ca bhavisanti kalau dvijah

vrtty-artham brahmanah kecit mahakapata-dharminah

raktambara bhavisyanti jatilah smasrudharinah

kalau yuge bhavisanti brahmanah sudra-dharmina

In Kali-yuga, all four varnas are devoid of character and proper behavior

and are addicted to sin. The brahmanas are devoid of Vedic knowledge and

sacrifice. Giving up the five sacrifices recommended in the Vedas and all

brahminical behavior and consciousness, they engage in inferior activities. They

collect charity to satisfy their unlimited appetite for sense enjoyment. The

brahmanas of Kali-yuga are characterized by the qualities of lust and cruelty.

Unholy in deed and thought, they take pleasure in envy and malice. These pro-

fessional thieves blaspheme the Vedas, drink liquor, and exploit women for sex,

taking great pleasure in adultery and fornication. They accept extremely sinful

means of maintaining their lives and, posing as swamis, dress in red cloth and

wear long hair and beards. In this way the wretched so called brahmanas of

Kali-yuga accept the dharma of sudras, that is, they become fourth-class men.

(Padma Purana)

Brahmanas in Kali-yuga are Brahmanas in Name only

14.28

raksasah kalim-asritya jayante brahma-yonisu

utpanna brahmana-kule badhante srotriyan krsan

Those who were raksasas in previous ages, have taken birth as brahmanas

in Kali-yuga to torment the physically weak saintly persons who are engaged in

the culture of hearing about the Lord. (C.Bhag..Adi 11.298)

The Evidence from Caitanya-Bhagavata

14.29

ei sakala raksasa "brahmana" nama matra

ei saba loka yama-yatanara patra

kaliyuge raksasa-sakala vipra-ghare

janmiveka sujanera himsa karivare

e-saba viprera sparsa, katha namaskara

dharma-sastre sarvatha nisedha karivare

All these demons are "brahmanas" in name only. All of them will be fin-

ished by the agents of the king of death, Yamaraja. In Kali-yuga, demons take

birth in the houses of brahmanas to harass saintly persons. All the dharma-

sastras forbid one to touch, hear from or offer obeisances to such materialistic

and demoniac brahmanas. (C.Bhag.. Adi 11.293-295)

The Smrti on how the Brahmana Caste was Debased

14.30 and 31

jatiratra maha-sarpa manusyatve maha-mate

sankarat sarva-varnanam duspariksyeti me matih

sarve sarvasva patyani janayanti sada narah

vanghaithunamatho janma maranan ca saman nrnam

[Yudhisthira told Nahusa] O noble-minded and great serpent, it is very

difficult to ascertain one's caste because of promiscuity among the four orders.

This is my opinion. Men belonging to all castes beget offspring among women

of all the different castes. And among men of different caste the speech, sexual

intercourse, birth, and death have become are common to all. (Mahabharata,

Vana Parva 180.31-32)

The Opinion of the Truth-Loving Vedic Rsis

14.32

'na caitad-vidmo brahmanah smo vayam abrahmana veti'

"We don't know whether we were brahmanas or non-brahmanas.

(Mahabharata, Vana Parva 179.33)

The Sruti, Smrti, Puranas, and Itihasas

on the Occupational Duties of Brahmanas

14.33

Brahma-ksatriya-vaisya-sudro iti catvaro varnas tesam varnanam brahmana

eva pradhana iti veda-vacananu-rupam smrtibhir apy uktam. Tatra codyam

asti ko va brahmano nama. Kim jivah kim dehah kim jatih kim jnanam kim

karma kim dharmika iti. Tatra prathmo jivo brahmana iti cettana,

atitanagatan eka dehanam jivasyaika-rupatvat ekasyapi karma-vasadan-eka-

deha sambhavat sarva sariranam jivasyaika-rupatvacca. Tasman na jivo

brahmana iti. Tarhi deho brahmana iti cettnna, acandaladi-paryantanam

manusyanam panca-bhautikatvena. Dehasyaika-rupatvaj-jara-marana

dharmadharmadi samya-darsanad brahmanah svetavarnah ksatriyo rakta-

varno vaisyah pita-varnah sudrah krsna-varna iti niyamabhavat. Pitradi-sarira

dahane putradinam brahma-hatyadi-dosa-sambhavacca tasman na deho

brahmana iti. Tarhi jati brahmana iti cenna. tatra jatyantarajantusu aneka-

jati-sambhava maharsayo bahavah santi. Esya-srogo mrgyah kausikah kusat

jambuko jambukat.Valmiko valmikat. Vyasah kaivartta-kanyayam.

Sasaprsthat gautama. Vasisthah urvasyam. Agastyah kalase jata iti srutatvat.

Etesam jatya vinapyagre jnana-prati-padita rsyo bahavah santi. Tasman na

jatih brahmana iti. Tarhi jnanam brahmana iti cettnna. Ksatriyadayo'pi

paramartha-darsino'bhijna bahavah santi. Tasmanha jnanam brahmana iti.

Tarhi karma brahmanah iti cettanna. Sarvesam praninam prarabdha-

sancitagami karma-sa dharmya-darsanat karmabhipreritah sant janah kriyah

kurvaniti. Tasman na karma brahmana iti. Tarhi dharmiko brahmana iti

cettnna. Ksatriyadayo hiranyadataro bahavah santi. Tasmanna dharmiko

brahmana iti. Tarhi ko va brahmano nama. Yah kascid-atmanam-advitiyam-

jati-guna-kriyahinam sadurmisad-bhavetyadi-sarva-dosa-rahitam satya-

jnananandanta-svarupam svayam nirvikalpam asesa-kalpadharam

asesabhutahtaryamitvena vartamanam antarbahis-cakasavadanu-syutama-

khandananda-svabhavam-aprameya manu bha vai kavedya paroksataya

basamanam karatalamalakavat saksad-aparoksi-krtya krtarthataya kama-

ragadi-dosa-rahitah sama damadi-sampanno ceta vartata, eva mukta-laksano

yah sa eva brahmana iti sruti-smrti-puranetihasanam-abhiprayah. Anyatha

hi brahmantva-siddhir nasty eva.

The four varnas are: brahmana, ksatriya, vaisya, and sudra. Among these,

the brahmanas are foremost. This is the verdict of the Vedas and the Smrti. In

these places the question is asked, "Who is a brahmana? On what basis is some-

one a brahmana? Among life (jiva), body (deha), birth (jati), knowledge (jnana),

work (karma), and duty (dharma) what is it that constitutes a brahmana?"

The first question is: Since the jiva is part of Brahman, and alive, does that

make him a brahmana? No. It is incorrect to call any jiva a brahmana. There

are countless jivas who have accepted innumerable material bodies according

to their karma and mentality, but they cannot all be called brahmanas).

The next point is whether one's body (deha) makes one a brahmana. The

answer is no. The body of a candala as well as that of all other men are subject

to infirmity and death. It is only with respect to the way in which the mentalities

of different classes of men are colored by different conceptions of religion and

irreligion that brahmanas are called "white," (nveta-varna) ksatriyas "red," (rakta-

varna) vaisyas "yellow," (pita-varna) and sudra "black" (krsna varna). In this

way, it should be clearly understood that one is not a brahmana on the basis of

his body (deha). By burning up one's body one does not become free from the

sin of killing a brahmana; nor is that sin transferred to one's son. In the same

way one's brahminical status is not based on one's bodily condition, nor can

brahminical status be transferred simply by seminal discharge and the procre-

ation of children. Therefore it is concluded that the body (deha) does not make

one a brahmana.

The next point is whether one becomes a brahmana by birth (jati). The

answer is no. In the midst of mixed ancestry have come great-souled rsis. The

Rsi Snrga took birth from a deer, and Kausika was born from straw, Jambhuka

rsi was raised by a jackal, and Valmiki came from an anthill. Vyasa was born

from a fisherman's daughter and the sage Gautama was born from a rabbit.

Vasistha was born from a dancing girl Urvasi. From a pitcher (in which semen

was stored) the sage Agastya took birth. There are many examples of great

saints who did not know in what circumstances they took birth. Therefore birth

does not make a brahmana.

And what of jnana? Knowledge does not make a brahmana either. Many

ksatriyas are vastly experienced in knowing the supreme goal of life. Therefore

knowledge does not make a brahmana.

What about fate? Karma does not make one a brahmana either. All living

beings have amassed karma from previous lives and have their karmic destinies

to live out in the future along with their karmas and dharmas. According to

one's karmic desires he is further implicated in karmic fate and continues to live

in the world of action and reaction. A "brahmana" is more than this, and there-

fore karma does not make one a brahmana.

Then what about dharma, religion? Mundane piety does not make a

brahmana either. There are many examples of great ksatriyas who were highly

religious and gave much gold in charity, but they were not brahmanas.

Then what is a brahmana? A brahmana is one who is absorbed only in the

Supreme Self. He is free from all mundane attributes of birth, work, and mater-

ialistic qualities, who is free from all faults. His very nature is that he takes

pleasure in the knowledge of the limitless Supreme Truth. A real brahmana is

completely absorbed in the infinite, limitless, absolute Supreme Person (present

within the heart of every living being as the Supersoul just as ether pervades

everything). That Supreme Lord is indivisible, and His very nature is divine

ecstasy. The infinite is not a mango that can be grasped through sense experi-

ence; neither can He be known, directly or indirectly, through mental specula-

tion.) Such a brahmana is free from faults such as lust, anger, greed, pride, illu-

sion, and envy. He has all twelve brahminical qualities beginning with peaceful-

ness and self-control (samo, dama, tapa, etc.). He is never envious and is free

from illusion and from any touch of pride and false ego. One who has these

qualities may be called a brahmana. This is the opinion of the Sruti, Smrti, Puranas

and Itihasas. No other endowments of perfection can confer brahminical status.

(Vajra-sucika Upanisad)

Evidence from the Mahabharata

14.34

sudre caitad-bhavel-laksma dvije tac ca na vidyate

na vai sudro bhavec-chudro brahmano na ca brahmanoh

If it is seen that a sudra has the characteristics of a brahmana he should be

considered a brahmana. Similarly, if a brahmana has the characteristics of a

sudra he should be considered a sudra. (Mahabharata, Vana Purva 180.25)

Evidence From Srimad-Bhagavatam

14.35

yasya yal laksanam proktam pumso varnabhivyanjakam

yad anyatrapi drsyeta tat tenaiva vinirdiset

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

as described above, even if he has appeared in a different caste, he should be

accepted according to those symptoms of classification. (Bhag. 7.11.35)

The Ancient commentator, Nilakantha, on the Conduct of Brahmanas

14.36

evanca satyadikam yadi sudro'pyasti tarhiso'pi brahmana eva syat sudra

laksmakadikam na brahmano'sti napi brahmana-

laksmasamadikam sudro'sti.

sudro'pi samadyupeto brahmana eva, brahmano'pi

kamadyupetah sudra eva

In the same way if a sudra has qualities like truthfulness then he is a

brahmana. And if a brahmana does not show the qualities such as peaceful

nature which are appropriate for a brahmana, then he is a sudra. If a sudra has

qualities like equananimity then he is a brahmana. If a brahmana has qualities

like lust then he is a sudra. (Nilakantha commentary on Mahabharata, Vana

Parva 180.23-26)

Sridhara Svami's Opinion

14.37

samadibhireva brahmanadi vyavaharo mukhyah na jatimatrat.

yad yadi anyatra varnantare'pi drsyeta, tad-varnastaram

tenaive laksmana-nimittenaivavarnena

vinirdiset, na tu jatinimitenetyarthah

The qualities of a brahmana, beginning with peacefulness (samo, dama,

tapau, etc.) represent the chief characteristics or principle behavior of a

brahmana. On the other hand, birth is no qualification for brahminical status.

If one is seen to take birth in another varna, but has the qualifications of a

brahmana, his birth should be disregarded and he should be accepted as a

brahmana. One who is born a brahmana may be accepted as a brahmana if he

has the qualifications, but otherwise he should not. (Bhavartha-dipika commen-

tary on Srimad Bhagavatam 7.11.35)

Mahaprabhu's Definition of What is and Isn't a Brahmana

14.38

sahaje nirmala ei 'brahmana'-hrdaya

krsnera vasite ei yogya-sthana haya

'matsarya'-candala kene ihan vasaile

parama pavitra sthana apavitra kaile

The heart of a brahmana is by nature very clean; therefore it is a proper

place for Krsna to sit. Why have you allowed envy to sit there? Because of this,

you have become like a candala, the lowest of men, and you have also con-

taminated a most purified place your heart. (Cc. Madhya 15.274-275)

The Evidence of the Smrti

14.39

etan me samsayam deva vada bhutapate'nagha

trayo varnah prakrtyeha katham brahmanyamapnuyuh

sthito brahmana-dharmena brahmanyam-upajivati

ksatriyo vatha vaisyo va brahma-bhuyam sa gacchati

[Uma said] "O Siva, master of the bhutas. O sinless one, through what

kind of personal characteristics can the three classes of men ksatriya, vaisya,

and sudra become brahmanas? Is it possible for them to become brahmanas?

Please enlighten my doubts on this subject." Siva said, "If a ksatriya or vaisya is

established in brahminical behavior, and spends his whole life in brahminical

conduct, it is seen that such a person has attained brahminical status.

(Mahabharata, Anusasana Parva 14.3.5,8)

The Verdict of the Mahabharata on the Occupation of Bramanas

14.40 and 41

sampratanca mato me'si brahmano natra samsayah

brahmanah pataniyesu vartamano vikarmasu

yastu sudro dame satye dharme ca satatothitah

tam brahmanam aham manye vrttena hi bhaved-dvijah

(The brahmana told the "hunter"), "In my opinion, you are a brahmana.

Of this there is no doubt. It is my consideration that the brahmana who is proud

and addicted to sin, who is full of vice and always engaged in evil and degraded

practices, is certainly a sudra. On the other hand, a sudra who is endowed with

the virtues of righteousness, self-restraint, and truthfulness is, in my opinion, a

brahmana. The only qualifications for brahminical status are truthful character

and saintly behavior. (Mahabharata, Vana Parva 215.13-15)

14.42 and 43

himsanrta-priya lubdhah sarva-karmopjivinah

krsna saucaparibhrasthaste dvijah sudratam gatah

sarva-bhaksyaratirnityam sarva-karmakaro 'sucih

tyakta-vedastvanacarah sa vai sudra iti smrtah

Brahmanas who live a life of violence, lies, and greed, who are impure and

indulge in all kinds of karmic activity in order to maintain their lives are de -

graded to the status of sudras. Such a person, who eats anything and everything

without discrimination, who is attached to worldly things, who will accept any

occupation just to make money, who has given up Vedic dharma and proper

behaviour is called a sudra. (Mahabharata, Santi Parva 189.7)

The Smrti on the Occupational Behavior of Brahmanas

14.44

yatraital-laksyate sarpa vrttam sa brahmanah smrtah

yatraitan na bhavet sarpa tam sudramili nirdiset

[Yudhisthira said] "O serpent, whoever has the characteristics of a brahmana

is said to be a brahmana. One who doesn't have the characteristics of a brahmana

is a sudra, even if he is "born" a brahmana. (Mahabharata, Vana Parva 180.26)

An Example of the Conduct of a Brahmana

14.45

tam hovaca kim gotro nu saumyasiti.

Sa hovaca nahametadveda bho yad-gotro 'ham asmi.

Aprccham mataram sa ma pratyabravid

bhahvaham caranti paricarini yauvane tvamalabhe.

Saham etat na veda yad-gotras-tvamasi.

Jabala tu nama ahamasmi, Satyakamo nama tvamasiti.

So'ham satyakamo Jabalo 'smi bho iti.

Tam hovaca naitadabrahmano vivaktum-arhati samidham

saumya ahara. Upa tva nesye. Na satyadaga iti.

Gautama asked Satyakama, "My dear boy, what is your gotra?" The boy

said, "I do not know what my caste or family background is. I asked my mother,

and she said, 'When I was young, I wandered here and there and knew many

men. Then you were born. I knew so many men that I don't know who your

father is, or what your caste is. All I know is that my name is Jabmla and your

name is Satyakama (One who wants truth).' Therefore I am known as the

Satyakama of Jabmla, and do not know my caste".

Gautama said, "My dear boy, you speak truthfully, and therefore you must

be a brahmana. No one but a brahmana could speak such an unpalatable truth.

O beautiful young boy, go and bring me wood for the sacrificial fire. I shall

initiate you as my disciple, for you never depart from the truth. (Chandogya

Upanisad 4.4.4, Gautama)

14.46

arjvavam brahmane saksat sudro'narjava-laksanah

gautamastv iti vijnaya satya-kamamupanayat

Truthfulness is the symptom of a brahmana, whereas dishonesty is the

symptom of a sudra. Knowing this, Gautama Rsi initiated Satyakama as a

brahmana. (Chandogya Upanisad, Madhva-bhanya, Smma-samhita)

The Evidence of Vedanta-sutra and the Example of Citraratha

14.47

"sugasya tadanadara-sravanat sucyate hi"

nasau pautrayanah sudrah sucad-bravanam eva hi suda tvam

raja pautrayanah sokac-chudroti muninoditah prana-vidyam-avapyasmat

param dharma-vaptavan

The following story is from the Chandogya Upanisad (Saavarga-vidya 4):

There was a great king named Janasruti Pautrayara, who was famous for his

good works. Two rsis wanted to create a desire for spiritual knowledge in his

heart and they took the form of swans to accomplish this. One of them praised

the king while the other contemptously accused him of lacking spiritual knowl-

edge. The swan then praised the sage Raikva for being very learned. Upon

hearing this the king was smitten with grief and approached the sage Raikva

with presents seeking spiritual knowledge from him. Raikva twice addressed

the king sudra. "O Sudra, you have brought all these presents, and now you

want me to instruct you?" Thereafter, Raikva taught him the spiritual science.

The Brahma-sutra says: "Raikva addressed Janasruti Pautrayana as sudra

because Pautrayana was overwhelmed with sorrow." The use of the word sudra

in this verse does not mean that Janasruti was a sudra at birth, but that he was

lamenting. The purport is that those who are overwhelmed by lamentation are

known as sudras. It is written in the Padma-Purana that King Pautrayana was a

ksatriya and that because of his lamentation, Raikva Muni called him a sudra.

[The word sudra, therefore, means "one who laments."] Later, Pautrayana gained

knowledge of the ultimate goal of life and the supreme religion from Raikva.

(Brahma-sutra 1.3.34)

Madhvacarya's Commentary, Quoting from Padma-Purana

14.48

"ksatriyatvavagates ca uttaratra caitra-rathena lingat" bhasye:

"ayam asvatariratha iti citraratha samvandhinitvena lingena

pautrayanasya ksatriyatvavagates ca rathastvasvatariyuktascitra

ityabhidhiyate iti brahme yatra vedo rathas tatra na vedo yatra no ratha iti

ca brahma-vaivarte"

The Brahma-sutra says: "That Janasruti was ksatriya and not a sudra is

understood from the rest of the story, where he is described along with a ksatriya,

Abhipratmrin, who was a Caitra-ratha." [Because Janasruti was a ksatriya and

not a sudra by quality, he was fit for hearing spiritual knowledge from Raikva

Muni, who would not have instructed him if he actuallly was a sudra. The pur-

pose of Raikva Muni's calling him a sudra was simply to illustrate that constant

lamentation is the quality of a sudra, and that if he were to instruct Janasruti,

the king would have to rid himself of the tendency toward lamentation. That

Raikva did instruct Janasruti is proof that the king freed himself from the ten-

dency, and was not a sudra, but was qualified to study the Vedas. Those who

have the qualities of sudras are forbidden to study the Vedas because they will

pervert the meaning of the Vedas.] The whole point is that one may know a

person's varna from his qualities. (Brahma-sutra 1.3.35 and commentary)

Members of Other Castes who Became Brahmanas

14.49

nabhaga-distaputro dvau vaisyau brahmanatam gatau

Nabhaga and Disthaputra were two vaisyas who attained the status of

brahmanas. (Hari-vaasa 11)

14.50-56

evam vipratvamagamadvitahavyo naradhipah

bhrgoh prasadad rajendra ksatriyah ksatriyarsabha

tasya grtsamadah putro rupenendra ivaparah

sa brahmacari virprarsih sriman grtsamado 'bhavam

putro grtsamadasyapi sucetabhavat-dvijah

varcah sutejasah putro vihavyastasya catmajah

vihavasya tu putrastu vita-tasya catmajah

vitatasya sutah satyah santah satyas sya catmajah

sravastasya sutascarsih sravasascabhavattamah

tamasas ca prakaso 'bhuttanayo dvijasattamah

prakasasya ca vagindro babhuva jayatam barah

tasyatmajas ca pramitirveda-vedangaparanga

ghrtacyam tasya putrastu rururnamodapadyata

pramadvarayasta ruroh putrah samupadyata

sunako nama viprarsiryasya putro'tha saunakah

[Bhinma] explained how King Vitahavya became a brahmana: "O King

Rajendra, best of the ksatriyas, Vitahavya was a ksatriya, but by the grace

of Bhrgu Muni, he became a brahmana. His son, Gntsamada, who was inferior to

none save Indra, was a brahmacari and a learned Rsi. Gntsamada's son, Suceta,

was a learned brahmana. Suceta's son was Varcah, and his son was Vitatya,

whose son was Vagindra. His son was Santa, his son was Rsisrava, his son was

Tama. Tama's son, was the best of brahmanas, Prakasa, whose son was Vagindra,

the foremost of all reciters of the Vedic mantras. Vagindra had a son whose

name was Pramati. Pramati was a master of all the Vedas and their branches.

Pramati begot in the womb of the apsara, Ghntmci, a son named Ruru, who had

a son by his wife, Pramadvara. Ruru's son was the venerable rsi, Sunaka. The

son of Sunaka was the great sage Saunaka (who heard Bhagavatam from Suta

Gosvami at Naimisararya).

In this way, O best of kings, the great king Vitahavya, a ksatriya, attained

the status of a brahmana by the mercy of Bhrgu, and by dint of his sons and

decendants becoming great brahmanas. (Mahabharata, Anusasana, 30.66, 58,

60-65)

Examples from Bhagavatam on Brahminical Conduct

14.57

yaviyamsa ekasitir jayanteyah pitur adesakara maha-salina maha-srotriya

yajna-silah karma-visuddha brahmana babhuvuh

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

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

of their father, they became cultured, well-behaved, pure in their activities, ex-

pert in Vedic knowledge and the performance of Vedic rituals. (Bhag. 5.4.13)

14.58

puror vamsam pravaksyami yatra jato 'si bharata

yatra rajarsayo vamsya brahma-vamsyas ca jajnire

[Sukadeva Gosvami said] O Maharaja Pariksit, descendent of Maharaja

Bharata, I shall now describe the dynasty of Puru, in which you were born, in

which many saintly kings appeared, and from which many dynasties of brahmanas

began. (Bhag. 9.20.1)

14.59

kasyah kuso grtsamada iti grtsamadad abhut

sunakah saunako yasya bahvrca-pravaro munih

Ksatravnddha's son was Suhotra, who had three sons, named Kasya, Kusa,

and Grtsamada. From Gntsamada came Sunaka, and from him came Saunaka,

the great saint, the best of those conversant with the