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

Vaishnave jati-buddhi

Although Brahman, Paramatma,

and Bhagavan are one nondual substance,

the materialists maintain misconceptions.

Shri Vyasadeva has said: agni surya brahmanebhyas tejiyan vaishnavah sada.-“A Vaishnava is always more powerful than the fire, the sun, or the brahmanas.” Many people present false arguments on this statement and create various philosophies. Ignorance is the root cause of such mistakes or faults. The brahmanas, yogis, and Vaishnavas are all servants of the advaya-jnana, or nondual substance. This is accepted by all learned knowers of the truth. So many people will not be able to understand the above statement that a Vaishnava is more powerful then a brahmana or a yogi. Shrila Jiva Gosvami Prabhu has instructed in his Shat-sandarbha that although Brahman, Paramatma, and Bhagavan are one nondual substance, many people are confused about the usage of the word bhagavata in place of Brahman, as the word Brahman is distinct from the word bhagavata from the ignorant point of view. Whenever materialists try to separate the noun from its adjectives while considering Brahman and Paramatma, false arguments immediately lead them to the kingdom of misconceptions. The meaning of the word Brahman that creates differentiation with the word bhagavata in this qualitative world certainly lacks the consideration of the nondual substance. The considerations of material variegatedness and nonvariegatedness create mixed feelings in spiritual consciousness. The prominence of the inferiority of Brahman and partiality of Paramatma in considerations of the unadulterated, pure spiritual object more of less destroys the conception of a nondual substance.

Transcendental philosophers attain

the platform of liberation while considering

the constitutional position of the Vaishnavas.

Who is a Vaishnava? This consideration creates different conceptions in the discriminating vision of the philosopher and points towards the existence of one's original constitutional position in the equal vision of the philosopher. There cannot be any tinge of matter in the realization of spiritual variegatedness or in the constitutional position and vision of the seer. Whenever there is an attempt of attributing matter on spirit, it should be known for certain that spiritual nature has been attacked by envy in the form of matter. When the material attachment of the sense gratifiers become very prominent in their pure hearts, then they become very proud as non-Vaishnavas. This is due to their material absorption, which is unrelated to God, and it simply causes fear.

It is stated in Shrimad Bhagavatam: muktir hitvanyatha-rupam svarupena vyavasthitih-“Mukti, or the philosopher's liberation, means giving up all other activities and being situated in one's constitutional position (svarupena vyavasthitih). When a philosopher is conditioned by sensual knowledge, then material vision will distract him from the truth. But if transcendental sound vibration enters his earholes, he will be freed from the contamination of mundane sound vibrations. The contamination of mundane sound is simply under the control of the eyes, nose, tongue, touch, and their leader, the mind. Since these five senses and their aggregate, the mind, are eligible for being conditioned by material conceptions, they are indifferent to inclination towards God, which is the eternal constitutional duty of the living entities. In other words, by misusing his sensual propensities a living entity cannot achieve eternal benefit. If one is entangled in unwanted desires, he will not understand the activities and characteristics of the Vaishnavas, no matter how intelligent he may be. Then the conditioned soul falls into misconceptions and forgets his constitutional position. As a result, various proposals and ideas make him wander in the environment of the false ego. By the mercy of either Krishna or His devotees, transcendental sound vibration makes friendship with a genuine desire for sadhana. In such a condition a living entity realizes his own constitutional position and experiences the difference between pure sanatana-dharma and other dharma's born of envy.

The materialists and the Mayavadis

are unable to understand the transcendental

holy names, the Lord, and the Vaishnavas.

For those who consider the body and mind as nondifferent from the soul, there is no possibility of awakening transcendental knowledge. That is why they do not take shelter of the holy names of the Lord, which are nondifferent from the Lord, and therefore their material senses, which are the source of material disease, whimsically create temporary illusions in their minds. Only the transcendental holy names of the Lord can cure them from their disease.

Those who have taken shelter of the Supreme Lord no longer remain servants of temporary ignorance and unhappiness. But the mentality of `I am a servant of maya' captures the taste of conditioned souls and guides them to the path of either karma or jnana. One who is freed from this can recognize a Vaishnava. The material enjoyers and the Mayavadis are forever unable to recognize a Vaishnava.

An offender who commits offences against

the holy names and the Vaishnavas is fit for atonement.

Without realizing their constitutional position, many people who are averse to the Lord consider that the most worshipable Shri Jhadu Thakura belonged to the farmer class, consider Shri Nityananda Prabhu, the son of Hado Ojha as a simple brahmana from Mithila, and consider Shri Haridasa Thakura as an outcaste. In this way they commit offences at the lotus feet of Shri Vishnu and the Vaishnavas. Actually offences are not less grievous than sinful activities. To transgress temporary worldly moralities is called sin, and to deviate from spiritual moralities is called offence. To commit offence is an eternal fault. There is no alternative to become free from offences against the holy names and the Vaishnavas other than service to the Vaishnavas. The mentality of the offender of Vaishnavas does not allow him to worship the Vaishnavas but rather creates misconceptions that Vaishnavas belong to a particular caste. That is why learned scholars say that materialists consider Vaishnavas as non-Vaishnavas like themselves and try to bring them on their level. Then they become proper candidates for atonement, otherwise, according to smriti literature, they will certainly live in hell

A well-behaved Vaishnava engaged

in devotional service and following sanatana-dharma

is a qualified judge of spiritual varnashrama.

Only a Vaishnava is a qualified judge for considering a person's spiritual varnashrama status, because he is not infected by the four defects of life, such as to commit mistakes, to be illusioned, to cheat others, and to possess imperfect senses. Moreover, having heard the transcendental sound vibration, he regrets the misfortune of those who have not, so he specifically prays to Krishna to bless such people.

matur agre 'dhi-jananam      dvitiyam maunjibandhane

tritiyam yajna-dikshayam      dvijasya shruti-codanat8

The offenders who neglect the above-mentioned statement of the smriti can never understand the subject matter of the three types of birth, beginning with seminal birth. They are always ready to insult the Vaishnavas with their duplicitous nature, and as soon as they happen to hear the statements of the scriptures they feel embarrassed. The adaiva-varnashrama system established by the puffed-up pseudo smartas is not accepted either by the daiva-varnashrama system or by the religious scriptures. Those who have not studied the Gaudiya magazine in the last few years may due to their duplicitous nature loudly call for establishing the adaiva-varnashrama system, but in reply to this, the servants of the Gaudiya Matha, who are engaged in devotional service and followers of pure sanatana-dharma, will point out their immature considerations and try hard to bring them back on the proper path.

The Pancaratras and smriti-shastras  such as the Puranas accept the changing of varnas and ashramas.

A Vaishnava may live at home, yet he is able to carry out his spiritual duties. Although the materialistic followers of the adaiva-varnashrama system cannot understand this fact, Shri Mahabharata and Shrimad Bhagavatam will gradually help them understand these topics. The Vaishnava Pancaratra literatures and the smriti literatures such as the Puranas accept the changing of one's varna and ashrama during one's life. The childish mentality exhibited by followers of the adaiva-varnashrama system who pursue the nagna-matrika logic9, simply displays their foolishness and weakness of heart. The feeble thoughts of the followers of the adaiva-varnashrama system simply make them unsocial narrow-minded people.

Envious people who are devoid of devotional service are naturally fools and ill-behaved.

The disciples of those who repeatedly try to create disturbances and are envious of Shri Mayapur, the abode of the Supreme Lord, are fond of false arguments and display their poverty with their ancient language. As long as these people maintain their envious nature, they will not understand the characteristics of devotional service. The most worshipable Shrila Krishnadasa Kaviraja Gosvami Prabhu has addressed these people, who are devoid of devotional service, as fools and sinners. A hypocrite can never recognize a Vaishnava. Therefore it is said:

arcye vishnau shila-dhir gurushu nara-matir vaishnave jati-buddhir

vishnau sarveshvareshe tad-itara-sama-dhir yasya va naraki sah

“One who considers the arca-murti (the worshipable Deity of Lord Vishnu) to be stone, the spiritual master to be an ordinary human being, a Vaishnava to belong to a particular creed, or Lord Vishnu, who is the supreme controller, as equal to the demigods is possessed of hellish intelligence.” This statement of the smriti spoken by Shri Krishna-dvaipayana Vyasadeva should constantly be considered by such people. (Weekly Gaudiya, Vol.11, Part 17 and Shri Gaudiya Patrika, Vol.13, Part 2)