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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktisiddhanta Sarasvati Thakura > Brahmana & Vaishnava > Appendixes > Mundance cudras are not Vaineavas

Mundane shudras are not Vaishnavas

The difference between Shri Gaura Bhagavan's

spiritual world and material world

Lord Shri Gaura has two kingdoms-the first consists of His eternal abodes such as Vaikuntha and Goloka and the second consists of the brahmandas, or universes, known as Devi-dhama. The existence of the Vaikuntha 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 enjoyment of the results of one's karma, and absence of love of Krishna. Lord Shri Gaura creates the eternally manifested Vaikunthas and perishable brahmandas through Maha-Vishnu, who lies down on the Causal Ocean, and who is a plenary portion of Sankarshana, who resides in Maha-Vaikuntha, and who is a manifestation of Shri Nityananda Prabhu, who is an expansion of Shri Gaura. Since Maha-Vishnu, who lies on the Causal Ocean, creates perishable brahmandas, nobody should consider Vaikuntha as similar to Devi-dhama. The brahmandas are material worlds and under the jurisdiction of the time factor. But the Vaikunthas are spiritual and beyond the material time.

In the spiritual world there are no shudras.

There is no eternal gross existence of the different varnas such as brahmanas and kshatriyas 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 brahmanas and kshatriyas that there have to be shudras in the spiritual world. The non-Vaishnava sect of prakrita-sahajiyas think that the gross existence of the temporary identification as shudras in this material world helps one enter into the spiritual kingdom, so they disrespect the brahmanas of this material kingdom.

The sahajiyas are faultfinders, shudras, and sinful;

hence they are non-Vaishnavas.

People condemn the sahajiyas because they do not respect the brahmanas. Since they disregard the brahmanas, they naturally consider them non-brahmanas 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 shudras. By the influence of previous pious activities the condition soul becomes prestigious as a qualified brahmana. Because the mundane sahajiyas are sinful-minded, they love to address and hate the Vaishnavas as shudras; they indirectly call them sinful and claim that a shudra cannot become a Vaishnava. The sahajiyas do not believe that all great qualities are present in a Vaishnava, so they think that they will be benefited by being attached to sinful activities.

Only the brahmanas are qualified

to become Vaishnavas, not others.

When the brahmanas, 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 Vaishnava with twenty-six qualities. When a brahmana gives up his authority for performing fruitive activities and the desire for accepting dakshina contributions, then his propensity for being a servant of Lord Vishnu is awakened. He then surpasses the kingdom of maya, where Lord Vishnu is not always seen, and after achieving the lotus feet of Lord Vishnu in the spiritual world, which is devoid of material enjoyment, he cultivates devotional service.

The brahmanas are situated in the mode of goodness; the shudras are covered with ignorance and are sinful.

As long as the living entity thinks that becoming a shudra is the basis for serving Vishnu, he considers himself fallen and sinful; and by serving material objects, he considers that non-Vaishnavism, which is devoid of service to Hari, is Vaishnavism. The living entities who are covered by the mode of ignorance are shudras, and the living entities who are situated in the mode of goodness are brahmanas. The sinful shudras can never serve Lord Vishnu with their sinful ingredients. Even a pious, ambitious brahmana who is situated in the mode of mixed goodness and absorbed in matter cannot serve Lord Vishnu. That is why a person who is proud of his varna is not qualified to serve Lord Vishnu.

The process of becoming a Vaishnava,

or servant of Hari.

When one rejects the pride arising from being a proper follower of the system of varnashrama, he becomes eligible for the transcendental service of Lord Hari. Unless a shudra gives up his sinful nature he cannot become a Vaishnava, and unless a brahmana gives up his pious fruitive activities with his body, mind, and speech he cannot become a Vaishnava. The Supreme Lord has said in Bhagavad-gita (4.13) as follows: catur-varnyam maya shrishtam guna-karma-vibhagashah. The Lord has created the four varnas 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 varnashrama serves Lord Hari while maintaining the pride of being a brahmana, 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 brahmana engaged in devotional service mixed with karma becomes qualified to possess the twenty-six qualities of a Vaishnava and be identified as a Vaishnava in this world. But when he begins to worship Hari without fruitive desires, then he achieves pure devotional service.

Examples showing a Vaishnava is not a shudra;

he is the spiritual master of the brahmanas.

Many ambitious brahmanas who have taken shelter of devotional service mixed with fruitive activities dare to attribute the abomination of caste upon pure Vaishnavas like Haridasa Thakura, Uddharana Datta Thakura, Narahari Sarakara Thakura, Navani Hoda Thakura, and Shyamananda Prabhu. Moreover, fruitive brahmanas who became Vaishnavas like Ganganarayana Cakravarti, Ramakrishna Bhattacarya, and Yadunandana Cakravarti have taken shelter of the glorious lotus feet of the servants of Hari and thus established that the Vaishnavas are transcendental ideals for the brahmanas. If a Vaishnava were a shudra or sinful, then Shrila Thakura Narahari, Shrila Thakura Narottama, Shrila Shyamananda Prabhu, Shrila Rasikananda Prabhu, Shrila Thakura Krishna Dasa, and Shrila Gosvami Raghunatha Dasa would never be adored as spiritual masters of many brahmanas engaged in devotional service mixed with fruitive activities.

According to social and scriptural opinion,

a non-brahmana is unqualified for serving Hari.

As soon as we give the mentality of a shudra or ambitious brahmana, then we will not see any discrimination in the sinful or pious caste of Vaishnavas who give and accept the devotional service of Hari. Otherwise, why are we so eager to classify the Vaishnavas as shudras (without samskaras) while performing devotion service mixed with fruitive activities meant for some irrelevant purpose. The shastras, the religious principles, and society say that other than  brahmanas no other varna has the right to serve the Absolute Truth. That is why the ambitious brahmanas who maintain irrelevant desires have a propensity to hate Vaishnavas as shudras. They do not even hesitate to say that the Vaishnavas have no alternative but to become shudras 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-toshani, No. 20)