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Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 6 - Dhyana-yoga
TEXT 9
                         suhrn-mitrary-udasina-
                       madhyastha-dvesya-bandhusu
                          sadhusv api ca papesu
                         sama-buddhir visisyate
   WORD FOR WORD
   su-hrt--to well-wishers by nature; mitra--benefactors with affection; ari--enemies; udasina--neutrals between belligerents; madhyastha--mediators between belligerents; dvesya--the envious; bandhusu--and the relatives or well-wishers; sadhusu--unto the pious; api--as well as; ca--and; papesu--unto the sinners; sama-buddhih--having equal intelligence; visisyate--is far advanced.

TRANSLATION
   A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, or sometimes from a letter, or other related source, but still nectar...)

Niyamagraha

After Srila Prabhupada left London, Yamuna continued to look after Radha and Krsna, following all of Srila Prabhupada's instructions with great care. Whenever new girls joined, they were quickly engaged by her in assisting in the Deity worship. As I was more or less in charge of the temple, she would consult me regularly, and thus I was afforded an opportunity to also render service to Their Lordships. I was especially concerned that what-ever standards Prabhupada had established for Their service should be strictly maintained, and before any changes were introduced I first took his permission.

When I noticed that many persons were visiting the temple without being able to have the Deities' darsana during Their hours of rest, I inquired from Srila Prabhupada what could be done in this regard. My idea was to have a continuous program of activities in the temple room, so that whenever guests came they would either hear a lecture or kirtana, see an arati, and always have fresh prasadam. Srila Prabhupada liked my proposal. Although normally the Deities were put to rest between one and four p.m., he said that for preaching purposes the time could be reduced to only one hour. Krsna had appeared in the Deity form to benedict the conditioned souls, and if actually they were coming to see Him, He could minimize His resting time. As Krsna's confidential servitor, Prabhupada could make this decision on behalf of the Lord. For an ordinary devotee to have made such a change would have been offensive. But as a bona fide acarya, Srila Prabhupada was fully competent to judge the needs of each situation.

In the Caitanya-caritamrta Prabhupada explains about such adjustments: "It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America, and other Western countries. Simply imitating without effect is called niyamagraha. Not following the regulative principles but instead living extravagantly is also called niyamagraha. The word niyama means 'regulative principles' and agraha means 'eagerness.' The word agraha means 'not to accept.' We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time, and candidate. Without the sanction of the spiritual master, we should not try to imitate...this is Sri Caitanya Mahaprabhu's liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master."

- From the "Servant of the Servant" by HH Tamala Krsna Goswami

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"Looking Toward Unity of Men"

>>> Ref. VedaBase => Room Conversation with Yogi Bhajan -- June 7, 1975, Honolulu

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Yogi Bhajan: How are you?
Prabhupada: Not very well.
Yogi Bhajan: You have carried a big load. What is... Will you be in a position to come to the conference?
Prabhupada: I don't think so. Which conference?
Yogi Bhajan: This Unity of Man Conference.
Prabhupada: Where it is?
Yogi Bhajan: New Mexico. There are about, we have confirmed sixteen teachers coming from, various people from India. We have confirmation of people coming all around the world.
Prabhupada: So they have not invited me, I don't think.
Yogi Bhajan: The invitation must have gone.
Prabhupada: Hmm?
Yogi Bhajan: We invited everybody.
Prabhupada: Ah, but I have not received an invitation.
Yogi Bhajan: Oh, it may be on the way.
Prabhupada: Mexico City?
Yogi Bhajan: New Mexico.
Paramahamsa: That's in America. It's one of the states in America, right next to Texas.
Yogi Bhajan: Yeah. Santa Fe. We have decided that this is the time for everybody to get together and get their scene together and merge together.
Prabhupada: They will never. (laughs) You may call all conferences, hundreds and thousands, but they will never, because there is no common platform. Godless.
Yogi Bhajan: That is what we are trying to provide.
Prabhupada: But you are trying, that's nice, but it will be never successful. You can write it down.
Yogi Bhajan: Well, perhaps it is very simple. Somebody has to break the ice.
Prabhupada: Hmm?
Yogi Bhajan: Somebody has to break the ice. Somebody, it doesn't matter who. Somebody has to go out and say, "You are welcome. Come in." And it has shown response. Even the prime minister has agreed to it. First she was not agreeing. And she is coming in Mexico.
Prabhupada: Indira Gandhi?
Yogi Bhajan: Um hm. She will be there on the 17th and 18th. So we are carrying that spirit.
Prabhupada: The thing is everyone is trying to be united. That United Nation is for the last twenty years. They started in 1947, United Nations? Eh?
Paramahamsa: Yeah, '47.
Prabhupada: And it is seventy...
Paramahamsa: Almost thirty years.
Prabhupada: Thirty years. What they have done? All the best men of the whole world, they are there, but no united, simply disunited. Common platform, they are not agreeable. They do not accept God.
Yogi Bhajan: Um hm.
Prabhupada: That is the difficulty, no central point. You have got your own philosophy. I have got my own philosophy. He has got his own philosophy. Now, how we will agree?
Yogi Bhajan: No, I may not agree with your philosophy, and you may not agree with my philosophy, but one thing we both have agreed that you are you, and I am I, and both can have respect and love for each other. And there has to be a place where everybody should be given that opportunity.
Prabhupada: That is going on. When I meet you I say, "Yes sir." You say, "Yes sir." That is all right. That is social etiquette. But real unity is on the platform of spirit soul. Panditah sama-darsinah [Bg. 5.18]. Pandita, he is sama-darsina. So panditah means
vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
[Bg. 5.18]
"A very learned brahmana and a dog and an elephant, a cow, a candala -- all of them, to a pandita, really learned person, sama-darsinah." You see? So now how a learned scholar brahmana and a dog can be seen on equal level? But it can be seen. Panditah sama-darsinah [Bg. 5.18]. It is on the spiritual platform, that every one of us is spirit soul. We are, by different karma, we are covered with different material dress. A dog is also a soul, and a learned brahmana is also a soul. But he is covered with different body, and he is covered with different body. So one who does not see the body, he can see on the same level. But one who sees the body, he cannot see. This is the basic principle of equality. I am seeing you are Sikh, you are seeing I am Hindu, he is seeing he is Christian, he is Mohammedan, and so on, so on. And nobody is seeing that nobody is brahmana. Nobody is seeing nobody is Hindu, nobody is Christian -- he is pure soul. So that vision, unless one attains, how there can be equality? There is no possibility.
Yogi Bhajan: Yeah, that's agreed. But...
Prabhupada: So that requires education. Brahma-bhutah prasannatma na socati na ka... samah sarvesu bhutesu [Bg. 18.54]. When one is Brahman realized, then he can see equally. But that requires education, how to become brahma-bhutah. But everyone is sarira-bhutah. Everyone is thinking, "I am this body." So how it can be possible? So we may attempt, but it is not possible.

continued.......................

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SRILA PRABHUPADA'S QUOTE OF THE DAY

Krishna Consciousness is always dormant in everyone's heart & it can be awakened simply by service attitude. You are already allotted a nice service & if you continue this reponsibility anywhere you live & at the same time chant at least 16 rounds a day you will do all right in any circumstances.

Letter to Jadurani, Calcutta 1967

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The Advent of Bhagavad Gita

last updated 10th December 2005

This is the annirversary day commemorating the day that Srimad Bhagavad Gita was spoken by Lord Sri Krishna to His dearmost devotee Arjuna at the place now known as Jyotisar Tirtha amid the waring families of the Kurus and the Pandavas at Kurukshetra. If one wishes one can still go and visit that place and see the monument erected there with Krishna as Parthasarati (the chariot driver) and Arjuna the warrior on their chariot. It is claimed by the ashram who maintain the shrine that the tree that is next to Them is a continum growth of the original tree witness that was there at the actual day of speaking.

Traditionally devotees come to Kurukshetra (Dharmakshetra) and recite Bhagavad Gita from early morning until the next morning, perform arati to Bhagavad Gita and to Krishna and Arjuna upon the chariot, offer lamps 'deep daan' at Brahma Sarovar, shloka recitals, shobha yatras and seminars on the significance of the Gita today.

Devotees who cannot get to Jyotisar Tirtha remember the blessed event by reciting Bhagavad Gita, performing Bhagavad Gita ahuti of each verse or selected chapters into the sacred fire, and discussing the subject matter of Bhagavad Gita in the association of devotees. Distribution of Bhagavad Gitas' on this day is also a very auspicious activity to perform.

Remembering the Scene:

The Pandavas army took the western side of the battlefield of Kurukshetra. They were facing the east. Their army was stationed near a lake. A white royal umbrella was seen in the Kauravas army. The soldiers started warning up at the thought of the battle ahead. Blowing of conches raised a great tumult and beating of drums and many other instruments were sounded to announce the readiness for the war. Excitement was building up.

The warriors of both the sides met and settled the rules of the war. Only equals will fight in personal duels. Those who surrender, there lives will be spared, No charioteer, animal, or servants who were not soldiers were to be attacked. These and some other rules that were usual in a Dharma-Yuddha or a righteous war were finalised and both the sides agreed to abide by them.

On the eve of the war, sage Vyasa visited the palace of Dhritarastra, who was his son, now the terrible days are in store. All your sons and the kings will be killed soon. This is settled by fate. It is ordained so, do not be sorry. I shall grant you your eyesight so that you may witness the war. Dhritarastra was shaken by the stark words of the sage. He said, ‘My lord, I have been blind all my life. I do not want to see my sons dying in the battlefield. If someone can give me an account of the war as it unfolds, I shall be happy. Vyasa said, Sanjaya would get the power to see everything that happens in the war. He will be able to see during the day as well as in the night. He shall be even able to know the thoughts of the persons engaged in the war. He shall not be tired or exhausted. The omens are all against the Kauravas." Saying this the great sage departed.

(After this the entire account of the war is as related by Sanjaya to the blind king Dhritarastra)

Duryodhana was busy arranging his troops in a battle array. He told Dussashan, ‘take care to protect our grandsire, Bhishma. All the chariots and warriors should be placed in such a position to Bhishma. He alone is capable of destroying the entire army of the Pandavas led by Dhristadhyumna. We should pay special attentions to kill Shikhandi. He could be a source of danger to Bhishma.

Then (one Akshauhini of Army comprises of 21870 chariots, 21870 elephants, 65610 horses and 109350 men.) akshauhinis of the Kauravas army was arranged in Vyuha (battle array) and one akshauhini was under the direct control of Bhishma. Bhishma chariot was white-silver coloured, it was driven by white horses and his flag was golden, bearing his personal insignia. The Sun was rising in a golden dawn. Bhishma spoke to his soldiers, "Today is a very auspicious day. The gates of heavens are open to all the Kshatriyas who will be fortunate to die in the battle. It is not beckoning of a Kshatriya to die in bed or of sickness. Battlefield is the only glorious place to die. Without thinking about tomorrow do your best to win the war. Karna was the only warrior who had not joined the war. Bhishma chief body guard was Ashwathama, who was supported by seven more warriors. Salya and Bhurishrava were among them. Duryodhana’s banner was proudly fixed a top his chariot.

Looking at the vast army of the Kauravas, Yudhisthira said to Arjuna. Their army is so huge. They have eleven akshauhinis against them we have only seven. How best can be arrange our army in battle formation. Bhishma is quite formidable. Arjuna said, that he would arrange the army in a ‘Vyuha’ named ‘Vajra’. This was the favourite arrangement of lord Indra. Dhristadhyumna was in the centre of the army. Bhima, Yudhisthira, protected him and Arjuna supported Shikhandi. The most prominent banner in the Pandava side was that of Arjuna, having lord Hanumana himself on it, driven by Krishna, having white horses. All those who knew the reality, saluted Krishna. Krishna said to Arjuna, ‘See the army of the Kauravas, led by your old grandsire. The lion among the Kaurava heroes, is your first victim.

courtesy BBT Int.

This is the anniversary day commemorating the day that Srimad Bhagavad Gita was spoken by Lord Sri Krishna to His dearmost devotee Arjuna at the place now known as Jyotisar Tirtha amid the waring families of the Kurus and the Pandavas at Kurukshetra. If one wishes one can still go and visit that place and see the monument erected there with Krishna as Parthasarati (the chariot driver) and Arjuna the warrior on their chariot. It is claimed by the ashram who maintain the shrine that the tree that is next to Them is a continum growth of the original tree witness that was there at the actual day of speaking.

What is the Bhagavad Gita?

The Bhagavad Gita(BG) was spoken by Sri Krishna to His friend and disciple, Arjuna at the beginning of the epic war, Mahabharata. BG provides the concise conclusion of the millions of verses in all the Vedic scriptures. In just eighteen chapters containing seven hundred verse, Sri Krishna answers all questions about the duty of the living entity. In glorifying the BG, Lord Shiva says in the Gita Mahatmya (Padma Purana) that it is sufficient to lead one to liberation.

How should one read the BG?
The BG should be studied in the same mood as it was heard by Arjuna. Sri Krishna declares that He is revealing this most confidential knowledge to Arjuna because is not envious and He is a friend. So one must read and understand the BG in the mood of at least theoretically accepting the position of Krishna as God. This knowledge is never revealed to one who reads it in a challenging and speculative mood.

Owing to the universal message in the BG, many people take to it instinctively. Unfortunately its importance has also given rise to many people speculating and misinterpreting it. In order to protect the trusting people from this kind of cheating, Sri Krishna stresses the importance of Paramapara (disciplic succession) and Guru (spiritual master) in receiving the knowledge of the BG.

Who should read the BG?
The BG is often referred to as the "Handbook for humanity". Never in the BG has Sri Krishna restricted the scope of the BG to Hindus or Indians. It is completely non-denominational, meant for any one inquiring about his reason for existence. Indeed many people following Christianity or Islam get a much better perspective of their own religion after reading the BG and are able t o follow their religions with greater conviction.

What is Purpose of the BG?
The BG was spoken to guide the conditioned soul on the path of the spiritual advancement. It is presented as principle and details. The dominating principle of the BG is to develop God consciousness. In the details, Sri Krishna explains three primary ways of doing this and then further expands on these paths. He then relates them to each other and brings forth the single most effective path for returning back to God

What are the three paths?
These paths are explained as yoga. The Sanskrit word "yoga" means connecting to the absolute, and it is in this context that the word yoga is used in the BG.

The three paths given by Sri Krishna are Karma yoga, Jnana yoga and Bhakti yoga. The first six chapters primarily discuss Karma yoga, liberation by performing prescribed activities. The last six chapters primarily talk about Jnana yoga, liberation by worshipping the Lord through one's intelligence. Ensconced between these two "protective" covers, like a pearl in the oyster, in the middle six chapters, Krishna reveals the most confidential of all knowledge, Bhakti yoga, the path of pure, unalloyed devotional service. He declares this to be the highest, the easiest and the fastest path to Him, and for one who is fortunate to embark on it, the binding illusions of Maya are dispelled in no time.

What is Karma yoga?
A person situated in Karma yoga executes one's prescribed duties. These duties are as prescribed by the Varnashrama system created By Krishna through the Vedas. According to one's ability and inclination, a person may acquires a particular varna. He may become a Brahaman (teacher, guide), Ksatriya (administrator, warrior), Vaishya (merchant, farmer) or Sudra (worker). According to his situation he lives in one of the four ashrams: Brahamacari (student), Grahastha (married), Vanaprastha (retired) and Sannyasa (detached). The eight fold Varnashram system is created to allow one to be aware of his prescribed duties and execute them properly. It is important to note here is that the BG stresses that a varna is acquired by one's ability and inclination, never by birth. So in the BG, there is no support of the "caste-system" prevalent in India. The Varnashram system appears naturally in all societies over the world.

Performing prescribed duties will earn a person much pious credit, but it will also continue to bind him to the material world. So Karma can be "sakarma" (done in anticipation of enjoying its fruits) or "nishkarma" (detached from the results). In both cases a person is attached to performing the activity. However, when a person performs activities only for the pleasure of the Lord, he has reached the stage of Bhakti. For instance Sadhna (japa, arati, kirtan) are activities performed with no material motives, simply to glorify or remember the Lord. Thus Karma yoga can be used to elevate one self to the position of Bhakti yoga by first performing prescribed activities, then renouncing the fruits of the activities to Krishna and finally by renouncing the activity in itself to Krishna.

What is Bhakti yoga?
The path of devotion is described as the most confidential path back to Godhead. It is described as the "elevator" approach to Krishna as opposed to all the other "staircase" paths. The essence of the Bhakti yoga is summarized by Sri Krishna in Chapter 9, Verse 34, as follows: "Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me."

This verse, often considered to be the summary verse of the entire BG, contains the essence of the existence of a spirit soul. In the material world, trapped in the illusory sense of identifying with the body and its extensions, a spirit soul remains forever bewildered by the duality of existence. However by simply surrendering to Krishna, understanding Him to be the original, primeval cause of all causes and thus worshipping Him without any desires of material benefit, one can easily go back to Him.

Bhakti yoga does not mean inactivity. Indeed a bhakta is most active, for he sees all his activities now in relation to the Supreme. But he is detached from the activity and the fruits of the activity, neither happy in success nor distressed in failure, understanding that all this is ultimately for Krishna and coming from Him only.

What is Jnana yoga?
In the Jnana section Krishna elaborates about the five factors of existence: Isavara (God), Jivatma (Soul), Kala (Time), Karma (actions) and Prakriti (Nature). He explains that while Kala, Prakriti, Jiva and Isavara are eternal, Karama is not. As long as one is involved in fruitive activities, the cycle of Karma, performed in one of the three modes of material Nature (goodness, passion, ignorance) is binding. For every action, good or bad, there is a reaction. This cycle can only be broken by performing devotional service, since that does not have any reactions, good or bad. In this stage the person transcends the material plane of existence and enters into the spiritual realm.

When Krishna explains the path of spiritual advancement by knowledge, Arjuna gets confused between the Karma (action) and Jnana (inaction). Krishna explains that one must strive for activities performed in knowledge of Him, which will ultimately lead to Bhakti. Philosophy without faith is speculation, and faith without philosophy is rituals. The two must complement each other. Thus, Krishna once again stresses that the ultimate goal of all transcendentalists is Him. They may reach Him directly by Bhakti or first reach Bhakti through Karma or Jnana.

Why has Krishna given alternatives?
A confusing aspect of the BG is the fact that while acknowledging the superiority of Bhakti yoga. Krishna spends considerable time talking about Jnana and Karma yoga. He even speaks briefly about the eight fold astanga yoga process followed by the mystics. For many people this is very confusing if not apparently contradictory.

In reality. Krishna is offering some thing for every one according to their levels of advancement and inclination. As God, He does not interfere with the free will of a living entity. But as the most compassionate well wisher He wants every one to leave this material world of misery and return to the original spiritual abode.

So, for a person attracted to action, there is Karma yoga. For the intellectual there is Jnana yoga. For the mystic there is astanga yoga. The BG meets the person at the level they are in and gradually elevates them to the platform where they become qualified to execute Bhakti yoga, pure devotional service. A very few fortunate souls, by the causeless mercy of Krishna and His devotees, are able to take directly to Bhakti, and for them the way back to Godhead is quick and easy.

Conclusion
We hope that these points address your interests and motivate you to read the Bhagavad Gita As It Is.

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The following Sections are from Sri Gaudiya Kantahara

In Satya-Yuga, There was Only one Varëa Paramahaàsa

14.19
ädau kåta-yuge varëo nåëäà haàsa iti småtaù
kåta-kåtyäù prajä jätyä tasmät kåta-yugaà viduù

In the beginning, Satya-yuga, there was only one social class, called "haàsa". In that age everyone was perfect (in devotional service) from birth. That age is therefore known as Këta-yuga, or the age in which all religious duties are fulfilled. (Bhäg. 11.17.10)

14.20
tretä-mukhe mahä-bhäga
präëän me hådayät trayé
vidyä prädurabhüt tasyä
aham äsaà tri-vån makhaù

O blessed Uddhava, at the beginning of the Treta-yuga the threefold Vedas was manifest from My heart thorough My breath; and through the threefold Vedas I (who am known a Yajïa) appear as sacrifice. (Bhäg. 11.17.12)

14.21
vipra-kñatriya-viö-çüdrä mukha-bähüru-päda-jäù
vairäjät puruñäj jätä ya ätmäcära-lakñaëäù

The four social orders appeared from the universal form of the Lord. The brähmaëas appeared from His face, the kñatriyas from His arms, the vaiçyas from His thighs, and the çüdras from His feet. Each social order is characterized by specific systems and behavior. (Bhäg. 11.17.13)

Previously, Everyone was a Brähmaëa.
Later, According to Guåa and Karma, Different Divisions Arose

14.22
na viçeño' sti varëänäà sarvaà brähmam-idaà jagat
brahmaëä pürva-såñöam hi karmabhir-varëatäà gatam

[Båghu Muni said] Previously there was only one varëa. Because everyone was born of Brahmä, everyone was a brähmaëa. However, later on different castes were categorized according to their activities. (Mahäbhärata, Çänti Parva 188.10)

The Position of Varëa-Dharma in Kali-yuga

14.23-27
brähmaëäù kñatriyä vaiçäù çüdräù päpa-paräyaëäù
nijacärä-vihénäç ca bhaviñyanti kalau yuge
viprä veda-vihénäç ca pratigraha-paräyaëaù
atyanta-käminaù krürä bhaviñyanti kalau yuge
veda-nindäkaräç caiva dyütacaurya karäs tathä
vidhavä-saìga-lubdhäç ca bhaviçanti kalau dvijäù
våtty-arthaà brähmaëäù kecit mahäkapaöa-dharmiëaù
raktämbarä bhaviñyanti jaöiläù çmaçrudhäriëaù
kalau yuge bhaviñanti brähmaëäù çüdra-dharmiëa

In Kali-yuga, all four varëas are devoid of character and proper behavior and are addicted to sin. The brähmaëas 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 brähmaëas 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 professional 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 svämés, dress in red cloth and wear long hair and beards. In this way the wretched so called brähmaëas of Kali-yuga accept the dharma of çüdras, that is, they become fourth-class men. (Padma Puräëa)

Brähmaëas in Kali-yuga are Brähmaëas in Name only

14.28
räkñasäù kalim-äçritya jäyante brahma-yoniñu
utpannä brähmaëa-kule bädhante çrotriyän kåçän

Those who were räkñasas in previous ages, have taken birth as brähmaëas in Kali-yuga to torment the physically weak saintly persons who are engaged in the culture of hearing about the Lord. (Cb. Ädi 11.298)

The Evidence from Caitanya-Bhägavata

14.29
ei sakala räkñasa "brähmaëa" näma mätra
ei saba loka yama-yätanära pätra
kaliyuge räkñasa-sakala vipra-ghare
janmiveka sujanera hiàsä kariväre
e-saba viprera sparça, kathä namaskära
dharma-çästre sarvathä niñedha kariväre

All these demons are "brähmaëas" in name only. All of them will be finished by the agents of the king of death, Yamaräja. In Kali-yuga, demons take birth in the houses of brähmaëas to harass saintly persons. All the dharma-çästras forbid one to touch, hear from or offer obeisances to such materialistic and demoniac brähmaëas. (Cb. Ädi 11.293-295)

The småti on how the Brähmaëa Caste was Debased

14.30 and 31
jatiratra mahä-sarpa manuçyatve mahä-mate
saokarät sarva-varëänäà duñparékñyeti me matiù
sarve sarväsva patyäni janayanti sadä naräù
väìghaithunamatho janma maraëaï ca saman nåëäm

[Yudhiñöhira told Nahüña] 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. (Mahäbhärata, Vana Parva 180.31-32)

The Opinion of the Truth-Loving Vedic ëïis

14.32
'na caitad-vidmo brähmaëaù smo vayam abrähmaëa veti'

"We don't know whether we were brähmaëas or non-brähmaëas. (Mahäbhärata, Vana Parva 179.33)

The Çruti, Småti, Puräëas, and Itihäsas
on the Occupational Duties of Brähmaëas

14.33
Brahma-kñatriya-vaiçya-çüdro iti catväro varëäs teñäà varëänäà brähmaëa eva pradhäna iti veda-vacanänu-rüpaà småtibhir apy uktam. Tatra codyam asti ko vä brähmaëo näma. Kià jévaù kià dehaù kià jätiù kià jïänaà kià karma kià dhärmika iti. Tatra prathmo jévo brähmaëa iti cettana, atétänägatän eka dehänäà jévasyaika-rüpatvät ekasyäpi karma-vaçädan-eka-deha sambhavät sarva çaréräëäà jévasyaika-rüpatväcca. Tasmän na jévo brähmaëa iti. Tarhi deho brähmaëa iti cettnna, äcäëòälädi-paryantänäà manuñyäëäà päïca-bhautikatvena. Dehasyaika-rüpatväj-jarä-maraëa dharmädharmädi sämya-darçanäd brähmaëaù çvetavarëaù kñatriyo rakta-varëo vaiçyaù péta-varëaù çüdraù kåñëa-varëa iti niyamäbhävät. Piträdi-çaréra dahane puträdénäà brahma-hatyädi-doña-sambhaväcca tasmän na deho brähmaëa iti. Tarhi jäti brähmaëa iti cenna. tatra jätyantarajantuñu aneka-jäti-saàbhavä maharñayo bahavaù santi. Eñya-çåogo mågyäù kauçikaù kuçät jämbüko jambükät.Välméko valmékät. Vyäsaù kaivartta-kanyäyäm. Çaçapåñöhät gautama. Vasiñöhaù urvaçyäm. Agastyaù kalase jäta iti çrutatvät. Eteñäà jätyä vinäpyagre jïäna-prati-päditä åñyo bahavaù santi. Tasmän na jätiù brähmaëa iti. Tarhi jïänaà brähmaëa iti cettnna. Kñatriyädayo'pi paramärtha-darçino'bhijïä bahavaù santi. Tasmänha jïänaà brähmaëa iti. Tarhi karma brähmaëah iti cettanna. Sarveñäà präëinäà prärabdha-saïcitägämi karma-sä dharmya-darçanät karmäbhipreritäù sant janäù kriyäù kurvanéti. Tasmän na karma brähmaëa iti. Tarhi dhärmiko brähmaëa iti cettnna. Kñatriyädayo hiraëyadätäro bahavaù santi. Tasmänna dhärmiko brähmaëa iti. Tarhi ko vä brähmaëo näma. Yaù kaçcid-ätmänam-advitéyaà-jäti-guëa-kriyähénam ñaòürmiñaò-bhävetyädi-sarva-doña-rahitaà satya-jïänänandänta-svarüpaà svayaà nirvikalpaà açeña-kalpädhäraà açeñabhutähtaryämitvena vartamänaà antarbahiç-cäkäçavadanu-syütama-khaëòänanda-svabhävam-aprameya manu bha vai kavedya parokñatayä bäsamänaà karatalämalakavat säkñäd-aparokñé-kåtya kåtärthatayä käma-rägädi-doña-rahitaù çama damädi-sampanno cetä vartata, eva mukta-lakñaëo yaù sa eva brähmaëa iti çruti-småti-puräëetihäsänäm-abhipräyaù. Anyathä hi brähmaëtva-siddhir nästy eva.

The four varëas are: brähmaëa, kñatriya, vaiçya, and çüdra. Among these, the brähmaëas are foremost. This is the verdict of the Vedas and the Småti. In these places the question is asked, "Who is a brähmaëa? On what basis is someone a brähmaëa? Among life (jéva), body (deha), birth (jäti), knowledge (jïäna), work (karma), and duty (dharma) what is it that constitutes a brähmaëa?"
The first question is: Since the jéva is part of Brahman, and alive, does that make him a brähmaëa? No. It is incorrect to call any jéva a brähmaëa. There are countless jévas who have accepted innumerable material bodies according to their karma and mentality, but they cannot all be called brähmaëas).
The next point is whether one's body (deha) makes one a brähmaëa. The answer is no. The body of a caëòäla 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 brähmaëas are called "white," (ïveta-varëa) kñatriyas "red," (rakta-varëa) vaiçyas "yellow," (péta-varëa) and çüdra "black" (kåñëa varëa). In this way, it should be clearly understood that one is not a brähmaëa on the basis of his body (deha). By burning up one's body one does not become free from the sin of killing a brähmaëa; 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 brähmaëa.
The next point is whether one becomes a brähmaëa by birth (jäti). The answer is no. In the midst of mixed ancestry have come great-souled åñés. The åñé Çëåga took birth from a deer, and Kauçika was born from straw, Jämbùka åñé was raised by a jackal, and Välmiké came from an anthill. Vyäsa was born from a fisherman's daughter and the sage Gautama was born from a rabbit. Vaçiñtha was born from a dancing girl Urvaçé. 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 brähmaëa.
And what of jïäna? Knowledge does not make a brähmaëa either. Many kñatriyas are vastly experienced in knowing the supreme goal of life. Therefore knowledge does not make a brähmaëa.
What about fate? Karma does not make one a brähmaëa 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 "brähmaëa" is more than this, and therefore karma does not make one a brähmaëa.
Then what about dharma, religion? Mundane piety does not make a brähmaëa either. There are many examples of great kñatriyas who were highly religious and gave much gold in charity, but they were not brähmaëas.
Then what is a brähmaëa? A brähmaëa 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 brähmaëa 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 brähmaëa 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 (çamo, 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 brähmaëa. This is the opinion of the Çruti, Småti, Puräëas and Itihäsas. No other endowments of perfection can confer brahminical status. (Vajra-sücikä Upaniñad)

Evidence from the Mahäbhärata

14.34
çüdre caitad-bhavel-lakñma dvije tac ca na vidyate
na vai çüdro bhavec-chudro brähmaëo na ca brähmaëoù

If it is seen that a çüdra has the characteristics of a brähmaëa he should be considered a brähmaëa. Similarly, if a brähmaëa has the characteristics of a çüdra he should be considered a çüdra. (Mahäbhärata, Vana Purva 180.25)

Evidence From Çrémad-Bhägavatam

14.35
yasya yal lakñaëaà proktaà puàso varëäbhivyaïjakam
yad anyaträpi dåçyeta tat tenaiva vinirdiçet

If one shows the symptoms of being a brähmaëa, kñatriya, vaiçya, or çudra, as described above, even if he has appeared in a different caste, he should be accepted according to those symptoms of classification. (Bhäg. 7.11.35)

The Ancient commentator, Nélakaëöha, on the Conduct of Brähmaëas

14.36
evaïca satyädikaà yadi çüdro'pyasti tarhiso'pi brähmaëa eva syät çüdra lakñmakädikaà na brähmaëo'sti näpi brähmaëa-
lakñmaçamädikaà çüdro'sti.
çüdro'pi çamädyupeto brähmaëa eva, brähmaëo'pi
kämädyupetaù çüdra eva
In the same way if a çüdra has qualities like truthfulness then he is a brähmaëa.
And if a brähmaëa does not show the qualities such as peaceful nature which are appropriate for a brähmaëa, then he is a çüdra. If a çüdra has qualities like equananimity then he is a brähmaëa. If a brähmaëa has qualities like lust then he is a çüdra. (Nélakaëöha commentary on Mahäbhärata, Vana Parva 180.23-26)

Çrédhara Svämé's Opinion

14.37
çamädibhireva brähmaëädi vyavahäro mukhyaù na jätimäträt.
yad yadi anyatra varëäntare'pi dåçyeta, tad-varëästaraà
tenaive lakñmaëa-nimittenaivavarëena
vinirdiçet, na tu jätinimitenetyarthaù

The qualities of a brähmaëa, beginning with peacefulness (çamo, dama, tapaü, etc.) represent the chief characteristics or principle behavior of a brähmaëa. On the other hand, birth is no qualification for brahminical status. If one is seen to take birth in another varëa, but has the qualifications of a brähmaëa, his birth should be disregarded and he should be accepted as a brähmaëa. One who is born a brähmaëa may be accepted as a brähmaëa if he has the qualifications, but otherwise he should not. (Bhävärtha-dépikä commentary on Çrémad Bhägavatam 7.11.35)

Mahäprabhu's Definition of What is and Isn't a Brähmaëa

14.38
sahaje nirmala ei 'brähmaëa'-hådaya
kåñëera vasite ei yogya-sthäna haya
'mätsarya'-caëòäla kene ihän vasäile
parama pavitra sthäna apavitra kaile

The heart of a brähmaëa is by nature very clean; therefore it is a proper place for Kåñëa to sit. Why have you allowed envy to sit there? Because of this , you have become like a caëòäla, the lowest of men, and you have also contaminated a most purified place your heart. (Cc. Madhya 15.274-275)

The Evidence of the Småti

14.39
etan me saàçayaà deva vada bhütapate'nagha
trayo varëäù prakåtyeha kathaà brähmaëyamäpnuyuù
sthito brähmaëa-dharmeëa brähmaëyam-upajévati
kñatriyo vätha vaiçyo vä brahma-bhüyaà sa gacchati

[Umä said] "O Çiva, master of the bhütas. O sinless one, through what kind of personal characteristics can the three classes of men kñatriya, vaiçya, and çüdra become brähmaëas? Is it possible for them to become brähmaëas? Please enlighten my doubts on this subject." Çiva said, "If a kñatriya or vaiçya is established in brahminical behavior, and spends his whole life in brahminical conduct, it is seen that such a person has attained brahminical status. (Mahäbhärata, Anuçäsana Parva 14.3.5,8)

The Verdict of the Mahäbhärata on the Occupation of Brämaåas

14.40 and 41

sämprataïca mato me'si brähmaëo nätra saàçayaù
brähmaëaù patanéyeñu vartamäno vikarmasu
yastu çüdro dame satye dharme ca satatothitah
taà brähmaëam ahaà manye våttena hi bhaved-dvijaù

(The brähmaëa told the "hunter"), "In my opinion, you are a brähmaëa. Of this there is no doubt. It is my consideration that the brähmaëa who is proud and addicted to sin, who is full of vice and always engaged in evil and degraded practices, is certainly a çüdra. On the other hand, a çüdra who is endowed with the virtues of righteousness, self-restraint, and truthfulness is, in my opinion, a brähmaëa. The only qualifications for brahminical status are truthful character and saintly behavior. (Mahäbhärata, Vana Parva 215.13-15)

14.42 and 43

hiàsänåta-priyä lubdhäù sarva-karmopjévinaù
kåñëa çaucaparibhrañöhäste dvijäù çüdratäà gatäù
sarva-bhakñyaratirnityaà sarva-karmakaro 'çuciù
tyakta-vedastvanäcäraù sa vai çüdra iti småtaù

Brähmaëas 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 çüdras. 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 çüdra. (Mahäbharata, Çänti Parva 189.7)

The Småti on the Occupational Behavior of Brähmaëas

14.44
yatraital-lakñyate sarpa våttaà sa brähmaëaù småtaù
yatraitan na bhavet sarpa taà çüdramili nirdiçet

[Yudhiñöhira said] "O serpent, whoever has the characteristics of a brähmaëa is said to be a brähmaëa. One who doesn't have the characteristics of a brähmaëa is a çüdra, even if he is "born" a brähmaëa. (Mahäbharata, Vana Parva 180.26)
An Example of the Conduct of a Brähmaëa

14.45
taà hoväca kià gotro nu saumyaséti.
Sa hoväca nähametadveda bho yad-gotro 'ham asmi.
Apåcchaà mätaram sä mä pratyabravéd
bhahvahaà caranté paricäriëé yauvane tvämalabhe.
Sähaà etat na veda yad-gotras-tvamasi.
Jabälä tu nämä ahamasmi, Satyakämo näma tvamaséti.
So'haà satyakämo Jäbälo 'smi bho iti.
Taà hoväca naitadabrähmaëo vivaktum-arhati samidhaà
saumyä ähara. Upa tvä nesye. Na satyädagä iti.

Gautama asked Satyakäma, "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 Jabàla and your name is Satyakäma (One who wants truth).' Therefore I am known as the Satyakäma of Jabàla, and do not know my caste".
Gautama said, "My dear boy, you speak truthfully, and therefore you must be a brähmaëa. No one but a brähmaëa 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. (Chändogya Upaniñad 4.4.4, Gautama)

14.46
ärjvavaà brähmaëe säkñät çüdro'närjava-lakñaëäù
gautamastv iti vijïäya satya-kämamupänayat

Truthfulness is the symptom of a brähmaëa, whereas dishonesty is the sysmptom of a çüdra. Knowing this, Gautama Åñé initiated Satyakäma as a brähmaëa. (Chändogya Upaniñad, Mädhva-bhäïya, Sàma-saàhitä)

The Evidence of Vedänta-sütra and the Example of Citraratha

14.47
"çugasya tadanädara-çravaëät sücyate hi"
näsau pauträyaëaù çüdraù çucäd-bravaëam eva hi çuda tvam
räjä pauträyaëaù çokäc-chudroti muninoditaù präëa-vidyäm-aväpyäsmät paraà dharma-väptavän

The following story is from the Chandogya Upaniñad (Saävarga-vidya 4): There was a great king named Jänaçruti Pauträyaåa, who was famous for his good works. Two ëïis 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 knowledge. 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 çüdra. "O Çüdra, you have brought all these presents, and now you want me to instruct you?" Thereafter, Raikva taught him the spiritual science.
The Brahma-sütra says: "Raikva addressed Jänaçruti Pauträyana as çüdra because Pauträyana was overwhelmed with sorrow." The use of the word çüdra in this verse does not mean that Jänaçruti was a çüdra at birth, but that he was lamenting. The purport is that those who are overwhelmed by lamentation are known as çüdras. It is written in the Padma-Puräëa that King Pauträyana was a kñatriya and that because of his lamentation, Raikva Muni called him a çüdra. [The word çüdra, therefore, means "one who laments."] Later, Pauträyana gained knowledge of the ultimate goal of life and the supreme religion from Raikva. (Brahma-sütra 1.3.34)

Madhväcärya's Commentary, Quoting from Padma-Puräëa

14.48

"kñatriyatvävagateç ca uttaratra caitra-rathena liogät" bhäñye:
"ayaà açvatarératha iti citraratha samvandhinitvena liogena pauträyaëasya kñatriyatvävagateç ca rathastvaçvataréyuktaçcitra
ityabhidhéyate iti brähme yatra vedo rathas tatra na vedo yatra no ratha iti ca brahma-vaivarte"

The Brahma-sütra says: "That Jänaçrüti was kñatriya and not a çüdra is understood from the rest of the story, where he is described along with a kñatriya, Abhipratàrin, who was a Caitra-ratha." [Because Jänaçrüti was a kñatriya and not a çüdra by quality, he was fit for hearing spiritual knowledge from Raikva Muni, who would not have instructed him if he actuallly was a çüdra. The purpose of Raikva Muni's calling him a çüdra was simply to illustrate that constant lamentation is the quality of a çüdra, and that if he were to instruct Jänaçrüti, the king would have to rid himself of the tendency toward lamentation. That Raikva did instruct Jänaçrüti is proof that the king freed himself from the tendency, and was not a çüdra, but was qualified to study the Vedas. Those who have the qualities of çüdras 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 varëa from his qualities. (Brahma-sütra 1.3.35 and commentary)

Members of Other Castes who Became Brähmaëas

14.49
näbhägä-diñöaputro dvau vaiçyau brähmaëatäà gatau

Näbhäga and Diñöhaputra were two vaiçyas who attained the status of brähmaëas. (Hari-vaäça 11)

14.50-56
evaà vipratvamagamadvétahavyo narädhipaù
bhågoù prasädäd räjendra kñatriyaù kñatriyarñabha
tasya gåtsamadaù putro rüpeëendra iväparaù
sa brahmacäré virprarçiù çrémän gåtsamado 'bhavaà
putro gåtsamadasyäpi sucetäbhavat-dvijaù
varcäù sutejasaù putro vihavyastasya cätmajaù
vihavasya tu putrastu vita-tasya cätmajaù
vitatasya sutaù satyaù santaù satyas sya cätmajaù
çravästasya sutaçcarñiù çravasaçcäbhavattamaù
tamasaç ca prakäço 'bhuttanayo dvijasattamaù
prakäçasya ca vägindro babhuva jayatäà baraù
tasyätmajaç ca pramitirveda-vedäìgapäranga
ghåtäcyäà tasya putrastu rururnämodapadyata
pramadvaräyasta ruroù putraù samupadyata
çunako näma viprarñiryasya putro'tha çaunakaù

[Bhéïma] explained how King Vétahavya became a brähmaëa: "O King Rajendra, best of the kñatriyas, Vétahavya was a kñatriya, but by the grace of Bhågu Muni, he became a brähmaëa. His son, Gëtsamada, who was inferior to none save Indra, was a brahmacäré and a learned Åñé. Gëtsamada's son, Suceta, was a learned brähmaëa. Suceta's son was Varcäh, and his son was Vitatya, whose son was Vägindra. His son was Santa, his son was ëïiçravä, his son was Tama. Tama's son, was the best of brähmaëas, Prakäça, whose son was Vägindra, the foremost of all reciters of the Vedic mantras. Vägindra 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 apsarä, Ghëtàcé, a son named Ruru, who had a son by his wife, Pramadvara. Ruru's son was the venerable åñé, Çunaka. The son of Çunaka was the great sage Çaunaka (who heard Bhägavatam from Suta Gosvämé at Naimiçaraåya).

In this way, O best of kings, the great king Vétahavya, a kñatriya, attained the status of a brähmaëa by the mercy of Bhrgu, and by dint of his sons and decendants becoming great brähmaëas. (Mahäbhärata, Anuçäsana, 30.66, 58, 60-65)

Examples from Bhägavatam on Brahminical Conduct

14.57
yavéyäàsa ekäçétir jäyanteyäù pitur ädeçakarä mahä-çälénä mahä-çrotriyä yajïa-çéläù karma-viçuddhä brähmaëä babhüvuù

In addition to these nineteen sons mentioned above, there were eighty-one younger ones, all born of Rñabhadeva and Jayanté. According to the order of their father, they became cultured, well-behaved, pure in their activities, expert in Vedic knowledge and the performance of Vedic rituals. (Bhäg. 5.4.13)

14.58
püror vaàçaà pravakñyämi yatra jäto 'si bhärata
yatra räjarñayo vaàçyä brahma-vaàçyäç ca jajïire

[Çukadeva Gosvämé said] O Mahäräja Parikñit, descendent of Mahäräja Bhärata, I shall now describe the dynasty of Püru, in which you were born, in which many saintly kings appeared, and from which many dynasties of brähmaëas began. (Bhäg. 9.20.1)
14.59
käçyaù kuço gåtsamada iti gåtsamadäd abhüt
çunakaù çaunako yasya bahvåca-pravaro muniù

Kñatravïddha's son was Suhotra, who had three sons, named Käçya, Kuça, and Gåtsamada. From Gëtsamada came Çunaka, and from him came Çaunaka, the great saint, the best of those conversant with the ëg Veda. (Bhäg. 9.17.3)

The Words of Brahmä From the Padma-Puräëa

14.60-62
sac-chrotriya-kule jäto akriyo naiva püjitaù
asat-kñtrakule püjyo vyäsa-vaibhäëòukay yathä
kñatriyäëäà kule jäto viçvämitro'sti matsamaù
veçyäputro Vasiñöhaç ca anye siddhä dvijätayaù
yasya tasya kule jäto guëaväneva tairgunaiù
säkñäd brahmanayo vipraù püjéyah prayatnataù

[Lord Brahmä said] If one is born in a family of brähmaëas who are absorbed in hearing divine sound, but has bad character and behaviour, he is not worshipable as a brähmaëa. On the other hand, Vyäsa and Vaibhäëòaka Muni were born in unclean circumstances, but they are worshipable. In the same way, Viçvamitra Muni was born a kñatriya, but he became equal to me by his qualities and activities. Vasiñöha was born as a son of a prostitute. Many other great souls who manifested the qualities of first-class brähmaëas also took birth in similar humble circumstances, but they are also called perfect. The place where one takes birth is of no importance in determining whether one is a brähmaëa. Those who have the qualities of brähmaëas are recognized everywhere as brähmaëas, and those who have such qualities are worshipable by everyone. (Padma Puräëa, Sëïöhi-Khaëòa 43.321,322 Gautaméya-saàskaraëa)

The Seminal Brähmaëas of Kali-yuga are Impure

14.63
açuddhäù çüdra-kalpä hi brähmaëaù kali-sambhaväù
teñäm ägama-märgeëa çuddhir na çrota-vartmanä

The brähmaëas born in the age of Kali are merely çüdras. Their so-called Vedic path of karma is polluted and cannot purify them. They can only be purified by following the path of the äganas or païcaratrika-viddhi. (Hari-bhakti-viläsa 5.5, from Viñëu Yämala)

What is Dékñä?

14.64
divyam jïänaà yato dadyät kuryät päpasya saàkñayam
tasmäd-dékñeti sä proktä deçikais tattva-kovidaiù

The process by which divine knowledge (divya jïäna) is given and sins are destroyed is called dikña by the highly learned scholars who are expert in spiritual affairs. (Hari-bhakti-viläsa 2.9, from Viñëu Yämala)

Dékñä can Make a Common man a Brähmaëa

14.65
yathä kaïcanatäà yäti käàsyaà rasa-vidhänataù
tathä-dékñä-vidhänena dvijatvaà jäyate nåëäm

Just as bell metal is transformed into gold by alchemy, a common man is transformed into a twice-born brähmaëa by dékñä from a bona find spiritual master. (Hari-bhakti-viläsa 2.12, from Tattva Sàgara)

14.65a
nåëäà sarveñäm eva dvijatvaà "vipratä"

The purport is that anyone can become twice-born if he is properly initiated. (Sanätana Gosvämé's Dig Darçiné commentary on the above verse)

The Guru Initiates the Humble Disciple

14.66
svayaà brahmaëi nikñaptän jätän eva hi mantrataù
vinétänatha puträdén saàskåtya pratibhodhayet

When the guru gives the mantra to his disciple according to the rules and regulations of päïcarätrika-viddhi, then, by the influence of that mantra, the disciple never takes birth again. A humble disciple conducts himself with great respect for his spiritual master as if he is a son of the guru. To such a humble disciple, who has been purified by the appropriate saàskäras, the guru teaches the meaning of the mantra. This is the way that spiritual initiation is performed according to the rules and regulations of scripture. (Närada Pañcarätra, Bharadväja-saàhitä 2.34)

The Evidence of Mahäbhärata

14.67
etaiù karma-phalair-devi nyüna-jäti-kulodbhavaù
çüdro'py ägama-sampanno dvijo bhavati saàskåtaù
O goddess, even a çüdra can be purified though carefully following the proper conduct of a brähmaëa as prescribed in the Païcaratra. Thus he is purfied of karmic reactions and by accepting initiation from a bona fide spiritual master he becomes a brähmaëa. (Mahäbhärata, Anuçäsana Parva 143.46)

14.68
na yonir näpi saàskäro na çrutaà na ca santatiù
käraëäni dvijatvasya våttam eva tu käraëam

Neither birth, nor purificatory rites (saàskäras), nor learning, nor offspring are qualifications for brahminical status. Only brahminical conduct is the basis for brahminical status. (Mahäbhärata, Anuçäsana Parva 143.50)

14.69
sarvo'yaà brähmaëo loke våttena tu vidéyate
våtte sthitastu çüdro'pi brähmaëatvaà niyacchati

All genuine brähmaëas in the world are brähmaëas by virtue of their conduct. A çüdra who is established in good conduct is regarded as having attained the status of a brähmaëa. (Mahäbhärata, Anuçäsana Parva 143.51)

The Conclusion of the Gosvämés

14.70
brähmaëa-kumäräëäà çaukre janmani durjätitväbhävo'pi savana-yogy-atväya puëya-viçesamaya sävitra-janma-säpekñatvät. Tataçca adékñitasya çvädasya. çvädasya savana yogyatva-pratiküla-durjätyäramakaà prärabdhamapi gatam eva, kintu çiñöhäcäräbhävät adékñitasya çvädasya dékñäà vinä sävitryaà janma nästéti brähamana-kumäräëäà savana-yogyatvä bhävävacchedaka puëya viçeñamaya-savitra janmäpekñävadasya adékñitasya çvädasya sävitrya-janmäntaropekso vartata iti bhävaù

[This is a quotation from Jéva Gosvämé's commentary on a verse of Bhakti-rasämåta-sindhu, Pürva Vibhäga 1.13, which Rüpa Gosvämé quotes from Çrémad Bhägavatam (3.33.6).]

The Bhägavatam verse and its purport by Çréla Prabhupäda is given as follows: "To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.

Purport: Herein the spritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed. Rüpa Gosvämé has discussed the sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-rasämåta-sindhu, that those who engage in devotional service become freed from the reactions of all sinful activities. This is also confirmed in Bhagavad-gétä. The Lord says that He takes charge of one who surrenders to Him and makes him immune to all reactions to sinful activities.
If by chanting the holy name of the Supreme Personality of Godhead one becomes so swiftly cleared of all reactions to sinful activities, then what is to be said of those persons who see Him face to face? Another consideration here is that persons who are purified by the process of chanting and hearing become immediately eligible to perform Vedic sacrifices. Generally, only a person who is born in a family of brähmaëas, who has been reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is allowed to perform the Vedic sacrifices, but here the word sadyaü, "immediately," is used.
Çrédhara Svämé also remarks that one can immediately be eligible to perform Vedic sacrifices. A person born in a family of the low caste which is accustomed to eating dogs is so positioned due to his past sinful activites, but by chanting or hearing once in pureness, or in a offenseless manner, he is immediately relieved of the sinful reaction. Not only is he relieved of the sinful reaction, but he immidiately achieves the result of all purificatory processes. Taking birth in the family of a brähmaëa is certainly due to pious activities in one's past life, but still a child who is born in a brähmaëa family depends on his further reformation upon initiation, acceptance of a sacred thread, and many other reformatory processes.
But a person who chants the holy name of the Lord, even if born in family of caådàlas, dog-eaters, does not need reformation. Simply by chanting Hare Kåñëa, he immediately becomes purified and becomes as good as the most learned brähmaëa. Çrédhara Svämé especially remarks in this connection, anena püjyatavaà lakñyate. Some caste brähmaëas remark that by chanting Hare Kåñëa, purification begins. Of course, that depends on the individual process of chanting, but this remark of Çrédhara Svämé's is completely applicable if one chants the holy name of the Lord without offense for he immediately becomes more than a brähmaëa. As Çrédhara Svämé says, püjyatvam: he immediately becomes as respectable as a most learned brähmaëa and can be allowed to perform Vedic sacrifices.
If simply by changing the holy name of the Lord one becomes sanctified instantly, then what can be said of those persons who see the Supreme Lord face to face and who can understand the descent of the Lord as Devahüti understands Kapiladeva. Usually, initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that a disciple has become competent and purified by the process of chanting, he offers the sacred thread to the disciple just so that he will be recognized as one-hundred-percent equal with a brähmaëa. This is also confimed in the Hari-bhakti-viläsa by Çré Sanätana Gosvämé:
"As base metal can be changed into gold by a chemical process, any person can similarly be changed into a brähmaëa by dikñà-vidhäna, the initiation process." It is sometimes remarked that by the chanting process one begins to purify himself and can take birth in his next life in a brähmaëa family and then be reformed.
But at this present moment, even those who are born in the best brähmaëa families are not reformed, nor is there any certainty that they are actually born of brähmaëa fathers. Formerly the garbhädhäna reformatory system was prevalent, but at the present moment there is no such garbhadhäna, or seed-giving ceremony. Under these circumstances, no one knows if a man if factually born of a brähmaëa father. Whether one has acquired the qualification of a brähmaëa depends on the judgement of the bona fide spiritual master. He bestows upon the disciple the position of a brähmaëa by his own judgement. When one is accepted as a brähmaëa in the sacred thread ceremony, under the päïcarätrika system, then he is dvija, twice-born. That is confimed by Sanätana Gosvämé: dvijatvaà jäyate. By the process of initiation, a person is accepted as a brähmaëa in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaiñëava, which means that the brahminical qualification is already acquired.

The import of the above commentary by Jéva Gosvämé on this verse is summarized as follows by Bhakti Hådaya vana Mahäräja in his translation of Bhakti-rasämåta-sindhu (which Çréla Prabhupäda at one time authorized us to read in a letter to Yamunä Däsé in 1968):
"According to Çré Jéva Gosvämé, though this rudimentary bhakti in a born caëòäla will remove the effects of his past misdeeds, yet he must wait for the next birth in a higher social status to qualify himself for the performance of the Vedic sacrifices. [Çréla Jéva Gosvaäé says that just as one who is born a brähmaëa must wait to be purified though the sacred thread ceremony in order to perform sacrifice, in the same way, one who has chanted the holy name is eligible to perform Vedic sacrifice, but must wait to take birth as a brähmaëa in order to actually perform Vedic sacrifice.]

Jéva Gosvämé, it is obvious, is reluctant to disturb the social order and tries to conform, as far as possible to the extant practices and ideas of the Hindu society of his time. Viçvanatha Cakravarté, however, considers Jéva Gosvämé's view to give away the whole case for the quality of prärabdha-pàpaharatva [power of deliverance from sin] that is claimed for bhakti. Viçvanätha's view is that bhakti, however slight, will at once remove all taints from the fallen human being and qualify him for the highest social duties of the Hindus. This is rather a controversial problem. The question is between 'eligibility' and ' capability'. Jéva Gosvämé here argues that a brähmaëa born in a higher social order because of good deeds in previous births is eligible to perform Vedic rituals; while even a caëòäla born in the lowest social order owing to his misdeeds in previous births, becomes fully capable of performing such Vedic rituals when his prärabdha is wiped out by singing and listening to the name of the Lord in the stage of practice of bhakti."
But, as even a person born in a brähmaëa family has to wait till his sacred thread ceremony before he can actuallly perform such Vedic rituals in spite of his eligibility, so a devotee born in a caëòäla family, is cleansed of his sins committed in previous births by practising the rudiments of bhakti and becomes eligble to perform Vedic rites, but he does not do this as he is not interested in the fruits of Vedic karma."

14.71
tad evaà dékñätaù parastäd eva tasya dhruvasyeva
dvijitva-saàskärasta-dävädhi-tatvättattan-manträdhi deväj-jätaù

As soon a Lord Brahmä was initiated by the gäyatré mantra he was twice born. After this, the mantra sprang forth from the lotus mouth of that foremost of the demigods and he began to chant the gäyatré [by which all subsequent brähmaëas are initiated.](Brahma-saàhitä 5.27, Jéva Gosvämé's commentary)

Three kinds of Birth Seminal, Brahminical, and Mantra-dékñä

14.72
mäturagre'dhi-jananaà dvitéyaà mauïjibandhane
tåtéyaà yajïa-dékñäyäà dvijasya çruti-codanät

The çruti states that a brähmaëa gets his first birth from his mother (çaukra-janma, seminal birth). He gets his second birth by receiving the sacred thread (sàvitra-janma), and finally he gets his third birth by yajïa-dékñä (ceremonial initiation at a fire sacrifice). (Manu-saàhitä 2.169)

Çrédhara Svämé's Remarks on the Three Kinds of Birth

14.73
trivåt çotraà sävitraà daikñamiti triguëitaà janma

[In this verse from Çrémad Bhägavatam (10.23.39), dhig janma nastrivëd..."To hell with our threefold birth as brähmaëas!] The word tëvët means the threefold births çaukra-janma, purity of heredity and family, sàvitra-janma, investiture with the sacred thread and initiation into the gäyatré-mantra, and daikña-janma (consecration for Vedic sacrifices). (Çrédhara Svämé, Bhävärtha-dépikä 10.23.39)

taken from Gaudiya Kantahara Fourteenth Jewel Varnasharamdharma-tattwa