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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktisiddhanta Sarasvati Thakura > Brahmana & Vaishnava > Appendixes > Vaineavas

Vaishnavas are automatically brahmanas

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 acaryas in disciplic succession.

The Vedic branch that the acaryas of the disciplic succession from Lord Brahma 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 Shrimad Bhagavatam 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 samskaras, it is written in the Dharma-shastra of Yajnavalkya that all one's sins are eradicated by undergoing purificatory processes. The shudras are simply sinful, therefore there are no samskaras 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 Shrimad Bhagavatam or worship the Supreme Lord. According to the sarvesham mad-upasanam—“worship of Me is to be practiced by all human beings” verse of Eleventh Canto and yasya yal lakshanam proktam—“if one shows the described symptoms” verse of Seventh Canto of Shrimad Bhagavatam 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 Acarya Shri Jiva Gosvami has stated in his Durgama-sangamani commentary on Bhakti-rasamrita-sindhu that until one undergoes all the limbs of the initiation process, he does not become a twice-born brahmana. In order to become twice-born, the sages underwent savitrya-samskara. Similarly, unless an initiated person undergoes the savitrya-samskara, he will not be accepted as a brahmana in the worldly society.

Sinless Shri Suuta Gosvami achieved everything

under the shelter of paramahamsa Shri Shukadeva.

According to the statements of the sages headed by Shaunaka, Shri Suta Gosvami 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-brahmana outcaste and devoid of any samskaras. Thus they neglect the spiritual master and commit offence. That is why Shri Vyasadeva has recorded the word anagha, or sinless, spoken by the sages while describing Shri Suta Gosvami in order to set an example for his successor acaryas. Shri Suta Gosvami gave up his identification with a lower family and took shelter of Shri Shukadeva Gosvami. Because of accepting subordination to the spiritual master he became qualified to hear Shrimad Bhagavatam:

jnane prayasam udapasya namanta eva

jivanti san-mukharitam bhavadiya-vartam

sthane sthitah shruti-gatam tanu-van-manobhir

ye prayasho 'jita jito 'py asi tais tri-lokyam

“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 shloka from Shri Shukadeva, Shri Suta Gosvami Maharaja, though born in a low class family, heard Shrimad Bhagavatam with his body, mind, and speech from paramahamsa Shri Shukadeva, the king of the Vaishnavas. Thus he underwent all types of samskaras and ultimately accepted the external dress meant for paramahamsas and approved by Shrimad Bhagavatam. Unable to find any symptoms in his external dress that he had undergone any samskaras, the sages, who were mental speculators and controlled by the illusory energy, through their worldly godless vision simply understood him as a non-brahmana, professional outcaste saint. But Sarasvati Devi inspired them to address him as sinless and professor of the Dharma-shastras. Since foolishness is an impediment on the path of good fortune to the world, it is not encouraged by Krishna, 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 ayushman, or “O immortal one,” spoken by the sages headed by Shaunaka.

Since the sages headed by Shaunaka accepted Shri Suta Gosvami as their spiritual master, the sages prayed to Suta Gosvami 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 Shri Suta Gosvami as ayushman, or “O immortal one,” merely out of affection. The word ayushman spoken by the sages is an expression of gratitude or appreciation of an experienced spiritual master by the ignorant people. Suta Gosvami simply repeated the message he had heard from his spiritual master to his disciples, and therefore he was addressed as ayushman.

Shri Vyasadeva, Shri Shukadeva, and others

are spiritual masters of the entire world;

they are free from illusion and liberated souls.

According to the injunction na prakritatvam iha bhakta janasya pashyet—“a devotee should not be seen from a materialistic point of view,” the disciplic succession from Vyasadeva 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 Krishna. But the similar expression displayed by Vyasa is simply to increase the ignorance of the mundane fruitive workers and bewilder them. Actually Shukadeva was a great Vaishnava and a renounced paramahamsa. Remaining aloof from his association is not acceptable to Vyasa and his descendants. In order to convince the materialists of this fact, such a pastime was enacted by Shri Vyasadeva. The pastimes of Shri Sanatana Gosvami suffering pain from boils and Shri Krishnacandra 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 Mayavada philosophy by Shri Mahadeva and the propagation through Manu of social religious scriptures by Lord Brahma were both meant for bewildering unqualified people. Shri Shukadeva was an ideal personality and spiritual master of the entire world. As soon as he completed his study with Vyasadeva, he set out to bestow mercy on all living entities. From the external point of view the return of paramahamsa Shri Shukadeva to the royal assembly of Parikshit and his association with Suta Gosvami may create apparent contradictions, but according to the considerations of paramahamsas, 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 paramahamsa spiritual master.

Since the mood of paramahamsa awakened in the hearts of all living entities, even the trees placed Shri Shukadeva 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 Vaishnava son and the feelings of separation from the association of a Vaishnava were reciprocated by mental agitation in every Vaishnava heart, including the trees. This is indicative of hearing and chanting from a spiritual master. Following Vyasadeva's ideal character and being controlled by devotional service in the form of chanting, the trees of the forest under the shelter of Shri Vyasa also worshiped the Vaishnava. Those whose bondage in fruitive activities has not been untied wrongly conclude that the Vaishnavas are also subjected to birth and the bondage of karma. Therefore in order to nourish their mood of ignorance, Vyasadeva 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 Shri Vyasadeva understand that separation from a Vaishnava is extremely painful. If one does not take shelter of such a paramahamsa Vaishnava, he will never be relieved from the pain of material existence.