Who is not a brahmana?

[Guest guest]

In the Mahabharata (Vana-parva 180.31-32) it is stated:

 

jatir atra maha-sarpa manusyatve maha-mate

sankarat sarva-varnanam duspariksyeti me matih

sarve sarvasv apatyani janayanti sada narah

van-maithunam atho janma maranam ca samam nrnam

 

"Maharaja Yudhisthira said to Nahusa: O broad-minded, great serpent, because

there are persons born from mixed marriages among each of the varnas, it is

extremely difficult to determine an individual's caste. This is my opinion. The

reason for this is that men of all castes are able to beget children in the

women of any caste. Speech, sex, birth, and death are similar for men of all

castes."

 

It is especially difficult to ascertain whether a given person is born from a

brahmana, ksatriya, or other caste father. Other than trusting a person's words

there is no way to investigate his caste. The caste of those belonging to

brahmana and other caste dynasties coming from Lord Brahma and said to be

purely descending to the present day cannot be known in truth without

definitely validating every person in the line. In his commentary on the above

verse, Sri Nilakantha, the commentator on the Mahabharata, quotes from the

Vedas as follows:

 

na caitad vidmo brahmanah smo vayam abrahmana veti

 

"We do not know whether we are brahmanas or non-brahmanas." Such doubts arose

in the hearts of the truthful sages.

 

The qualification of those who take birth in brahmana families but are unable

to maintain brahminical qualities and the qualification of their descendants

needs to be considered. By immoral activities the qualification and potency

based on seminal descent is reduced, and by sinful activities persons become

sinners and fall from their positions. The compilers of Dharma-sastras Visnu

(93.7-13) and Manu (4.192, 195-200) have stated as follows:

 

na vary api prayacchet tu vaidala-vratike dvije

na baka-vratike vipre naveda-vidi dharma-vit

dharma-dhvaji sada lubdhas chadmiko loka-dambhakah

vaidala-vratiko jneyo himsra-sarvabhisandhikah

adho-drstir naikrtikah svartha-sadhana-tatparah

satho mithya-vinitas ca baka-vrata-paro dvijah

ye baka-vratino vipra ye ca marjara-linginah

te patanty andha-tamisre tena papena karmana

na dharmasyapadesena papam krtva vratam caret

vratena papam pracchadya kurvan stri-sudra-dambhanam

pretyeha cedrso vipro grhyate brahma-vadibhih

chadmanacaritam yac ca tad vai raksamsi gacchati

alingi lingi-vesena yo vrttim upajivati

sa linginam haraty enas tiryag-yonau prajayate

 

"Religious-minded persons should not give even a drop of water to the

hypocritical son of a brahmana, the follower of the "vow of a cat." One should

not give even a drop of water to the son of a brahmana who is either a sinful

imposter or ignorant of the Vedas.

 

"One should know that a dharmadhvaji (who makes a false show of being

religious), a person who always desires other's wealth, a duplicitous person, a

cheater, an envious person, and a blasphemer is a hypocritical brahmana who

follows the `vow of a cat.'

 

"An imposter brahmana, the follower of the `vow of the duck,' is he who always

looks down in order to make a show of humility, who is cruel, and who pretends

to be submissive.

 

"As a result of their sinful activities, those who are hypocrites and imposters

go to the hell known as Andha-tamisra.

 

"Such people make a show of being religious in order to impress women and

sudras by pretending that their acts of atonement, which are meant for

counteracting their sins, are simply pious vows.

 

"Such people are condemned in this world and the next by those who are

conversant with the Absolute Truth. Vows that are executed with duplicity are

simply demoniac.

 

"If someone accepts the symptoms and occupation of a status for which he is not

qualified, he is guilty of breaking the principles of varnasrama, and as a

result of those sins he will take birth as an animal."

 

The Dharma-sastra compiler Visnu (82.3-29) also states:

 

hinadhikangan vivarjayet, vikarma-sthams ca, vaidala-vratikan, vrtha-linginah,

naksatra-jivinah, devalakams ca, cikitsikan, anudha-putran, tat-putran,

bahu-yajinah, grama-yajinah, sudra-yajinah, ayajya-yajinah, tad-yajinah,

parva-karan, sucakan, bhrtakadhyapakan, bhrtakadhyapitan, sudranna-pustan,

patita-samsargan, anadhiyanan, sandhyopasana-bhrastan, raja-sevakan, nagnan,

pitra vivadamanan, pitr-matr-gurv-agni-svadhyaya-tyaginas ceti, brahmanapasada

hy ete kathitah pankti-dusakah. etan vivarjayet yatnat sraddha-karmani

panditah.

 

"One should reject the following brahmanas: those with missing limbs, those

with extra limbs, those who behave unjustly, hypocrites, those who falsely

accept the signs of some status, professional astrologers, professional

priests, physicians, the sons of unmarried women, their sons, worshipers of

many gods, priests of the village, priests of the sudras, priests of the

untouchables, those who have failed to take their second birth, their priests,

performers of religious rites, betrayers, salaried teachers, the students who

pay the salaries, those who are nourished by the food of sudras, those who

associate with fallen persons, those who are ignorant of the Vedas, those who

fail to observe the sandhya rites (chanting the Gayatri mantra), government

servants, those who do not wear clothes, those who quarrel with their fathers,

and those who reject their father, mother, spiritual master, the sacred fire,

or the study of the scriptures. Such persons are considered the worst kinds of

brahmanas and are disgraces totheir line. Learned persons should carefully

reject these persons while performing the sraddha ceremony for their fathers."

Since brahmanas are also capable of committing any of the nine types of sinful

activities-atipataka, mahapataka, anupataka, upapataka, jati-bhramsa-kara,

sankari-karana (killing animals), patri-karana, malavaha, and prakirnaka-it is

difficult to know how far a brahmana is qualified if he conceals these sins

without undergoing atonement. It is true that a brahmana can escape reproach

from society if he successfully conceals those sinful activities by which he

becomes fallen, but if he does so his truthfulness is ruined and as a result he

is degraded. The descendants of such a person will then surely and proudly

accept that same sinful way of life.

 

According to their occupations, there are many types of brahmanas. Atri

(364-374) has stated:

 

devo munir dvijo raja vaisyah sudro nisadakah

pasur mleccho 'pi candalo vipra dasa-vidhah smrtah

sandhyam snanam japam homam devata-nitya-pujanam

atithim vaisvadevam ca deva-brahmana ucyate

sake patre phale mule vana-vase sada ratah

nirato 'rahah sraddhe sa vipro munir ucyate

vedantam pathate nityam sarva-sangam parityajet

sankhya-yoga-vicara-sthah sa vipro dvija ucyate

astrahatas ca dhanvanah samgrame sarva-sammukhe

arambhe nirjita yena sa viprah ksatra ucyate

krsi-karma-rato yas ca gavam ca pratipalakah

vanijya-vyavasayas ca sa vipro vaisya ucyate

laksa-lavana-sammisra- kusumbha-ksira-sarpisam

vikreta madhu-mamsanam sa viprah sudra ucyate

cauras ca taskaras caiva sucako damsakas tatha

matsya-mamse sada lubdho vipro nisada ucyate

brahma-tattvam na janati brahma-sutrena garvitah

tenaiva sa ca papena viprah pasur udahrtah

vapi-kupa-tadaganam aramasya sarahsu ca

nihsankam rodhakas caiva sa vipro mleccha ucyate

kriya-hinas ca murkhas ca sarva-dharma-vivarjitah

nirdayah sarva-bhutesu vipras candala ucyate

 

"There are ten kinds of brahmanas mentioned in the scriptures-devas, munis,

dvijas, rajas, vaisyas, sudras, nisadas, pasus, mlecchas, and candalas.

"One who regularly bathes, chants japa, performs fire sacrifices, daily

worships the demigods, observes the sandhya rites, honors his guests, and

worships the fire-god is a deva-brahmana.

 

"One who always lives in the forest, eats only spinach, leaves, fruits, and

roots, and regularly performs the sraddha rites is called a muni-brahmana.

"One who gives up all association and spends all his time reading Vedanta and

studying Sankhya-yoga is called a dvija-vipra.

 

"One who publicly attacks opponents who confront him with weapons and defeats

them with his own weapons is called a ksatra-vipra.

"One who likes to cultivate the land, protect cows and other animals, or accept

the profession of trade and commerce is called a vaisya-vipra.

"One who sells varnish, salt, safflower oil, milk, honey, or meat is called a

sudra-vipra.

"One who is a thief or a rogue, who gives bad counsel, who is a betrayer, who

bites with his harsh words, and who is always greedy to eat fish and meat is

called a nisada-brahmana.

"One who proudly advertises himself as a sanctified brahmana but is ignorant of

the Absolute Truth is because of this sin called a pasu-vipra.

"One who prevents others from using ponds, wells, lakes, or gardens is called a

mleccha-vipra.

"One who is devoid of pious activities, who is a fool, completely irreligious,

and merciless to all living entities is called a candala-brahmana."

 

Apart from these ten kinds of brahmanas, Atri Mahasaya (376-379) also

describes:

 

jyotir-vido hy atharvanah kira-paurana-pathakah

avikas citrakaras ca vaidyo naksatra-pathakah

catur vipra na pujyante brhaspati-sama yadi

magadho mathuras caiva kapatah kauta-kamalau

panca vipra na pujyante brhaspati-sama yadi

yajne hi phala-hanih syat tasmat tan parivarjayet

 

"There are three types of brahmanas-those who know astrology, those who know

the Atharva Veda, and those who recite the Puranas like parrots.

"Goat traders, painters, physicians, and astrologers-these four kinds of

brahmanas never become worshipable, even if they are as learned as Brhaspati,.

"Magadhas, Mathuras, Kapatas, Kautas, and Kamalas-these five kinds of brahmanas

never become worshipable, even if they are as learned as Brhaspati.

"Such brahmanas will spoil the results one's sacrifice, so they should be

rejected."

 

In addition to this, Atri (287) also says:

 

satham ca brahmanam hatva sudra-hatya-vratam caret

"If one kills a deceitful brahmana he should perform the same atonement as

prescribed for killing a sudra." According to Atri, a compiler of the

Dharma-sastras, besides these above-mentioned twenty-three types of brahmanas,

there is one other kind. He says as follows (Atri 375):

vedair vihinas ca pathanti sastram

sastrena hinas ca purana-pathah

purana-hinah krsino bhavanti

bhrastas tato bhagavata bhavanti

 

If a brahmana is unable to extract any benefit from his hard studies of the

Vedic literatures, he begins to study the Dharma-sastras. If he is unable to

abstract any benefit from studying the Dharma-sastras, he becomes a reciter of

the Puranas. If he fails to get any benefit from reciting the Puranas, he

considers that it is better to earn his livelihood by farming. In other words,

such people consider that studying the Vedic literatures, the Dharma-sastras,

or the Puranas is simply meant for earning one's livelihood; they see no other

purpose in these activities. When such brahmanas are unsuited for all these

engagements, they even take to farming. When they cannot be successful even in

reciting Puranas, they decide that farming is the best occupation for them. And

when due to incompetence and lack of skills they fail to fill their bellies

even by farming, they become spiritual masters of the Vaisnavas, accumulate

wealth, and advertise themselves as great devotees, establishing this as their

means of livelihod.

 

In this way, including this pseudo-devotee brahmana, there are twenty-four

varieties of brahmanas described by the Dharma-sastra compiler Atri Mahasaya.

Manu (2.157-158, 168, 172, and 4.245, 255) has stated:

 

yatha kastha-mayo hasti yatha carma-mayo mrgah

yas ca vipro 'nadhiyanas trayas te nama bibhrati

yatha sandho 'phalah strisu yatha gaur gavi caphala

yatha cajne 'phalam danam tatha vipro 'nrdho 'phalah

yo 'nadhitya dvijo vedam anyatra kurute sramam

sa jivan eva sudratvam asu gacchati sanvayah

sudrena hi samas tavad yavad vede na jayate

uttamanuttaman gacchan hinan hinams ca varjayan

brahmanah sresthatam eti pratyavayena sudratam

yo 'nyatha santam atmanam anyatha satsu bhasate

sa papa-krt-tamo loke stena atmapaharakah

 

"A vipra who does not study the Vedas is similar to a wooden elephant or a deer

made of skin, which are an elephant or deer only in name but do not effectively

function as such.

"As a eunuch is of no use to women and a cow cannot be impregated by another

cow, giving charity to a foolish brahmana who does not study the Vedas yields

no result.

"One who in his lifetime does not endeavor to study the Vedas but labors hard

in other pursuits quickly becomes a sudra along with his family.

"One should know that until a brahmana is qualified in the Vedas, he is on the

same level as a sudra.

"If a brahmana disassociates himself from lower caste people and associates

only with higher caste people, he attains greatness. If he does the opposite,

he becomes a sudra.

"A person with a particular nature who claims to be different when coming

before a sadhu is the topmost sinner, a cheater of himself, and a thief."

 

In the Anusasana-parva, Chapter 143, of the Mahabharata it is stated:

guru-talpi guru-drohi guru-kutsa-ratis sa yah

brahma-vic capi patati brahmano brahma-yonitah

 

"One who has sex with the wife of his spiritual master, one who is envious of

his spiritual master, one who habitually criticizes his spiritual master such a

brahmana, even if he knows the Absolute Truth, falls from his position."

 

sruti-smrti ubhe netre vipranam parikirtite

ekena vikalah kano dvabhyam andhah prakirtitah

 

"The sruti and smrti scriptures are the two eyes of the brahmanas. Lacking one

of them, a brahmana is half blind, and deprived of both he is considered

completely blind."

 

It is stated in the Kurma Purana:

 

yo 'nyatra kurute yatnam anadhitya srutim dvijah

sa sammudho na sambhasyo veda-bahyo dvijatibhih

na veda-patha-matrena santusyed esa vai dvijah

yathoktacara-hinas tu panke gaur iva sidati

yo 'dhitya vidhi-vad vedam vedartham na vicarayet

sa candhah sudra-kalpas tu padartham na prapadyate

seva sva-vrttir yair ukta na samyak tair udahrtam

svacchanda-caritah kva sva vikritasuh kva sevakah

pani-krtyatmanah pranan ye vartante dvijadhamah

tesam duratmanam annam bhuktva candrayanam caret

nadyac chudrasya vipro 'nnam mohad va yadi kamatah

sa sudra-yonim vrajati yas tu bhunkte hy anapadi

go-raksakan vanijakan tatha karuka-silinah

presyan vardhusikams caiva vipran sudra-vad acaret

trnam kastham phalam puspam prakasam vai hared budhah

dharmartham kevalam vipra hy anyatha patito bhavet

 

"O brahmanas, one who does not study the Vedas but carefully endeavors for

other pursuits is certainly foolish and ostracized from Vedic life. Brahmanas

should not speak with such a person.

"A brahmana should not be satisfied merely with studying the Vedas, for if he

does not act accordingly he will be as helpless as a cow that has fallen in the

mud.

"One should know that a person who has studied the Vedas but does not properly

consider their purport is like a blind person or a sudra and will never attain

the supreme goal of life.

"Those who describe the occupation of a servant to be like that of a dog are

unable to give a proper comparison. How can a freely wandering dog be compared

to a sold out servant?

"If one eats food cooked by fallen, sinful brahmanas who have sold themselves

to others, then one must atone by observing candrayana.

"A brahmana should never eat food cooked by a sudra. If other than in an

emergency one either willingly or mistakenly does eat food cooked by a sudra,

then as a result of eating such food he is born as a sudra.

"Those brahmanas who protect cows, engage in trade, become artists, take the

occupation of servants, and loan money on interest are no better than sudras.

"If a brahmana does not accumulate grass, wood, fruits, and flowers for

religious purposes, he becomes eligible for falling down as result of such

actions."

 

By seminal consideration, the descendants of a brahmana are also brahmanas-this

belief has been generally accepted for a long time. There is no shortage of

evidence from the smrtis, Puranas, and histories in support of this belief. Yet

by the evidence that we have presented regarding the degradation of brahmanas,

the disqualification of brahmanas who commit sinful activities, and the

uncertainty of who is a real brahmana, every listener will be able to

understand how qualified the present day descendants of brahmanas are.

Why should those who are brahmanas by birth but have taken to other

occupational duties and not shown any interest in acquiring the characteristics

of properly initiated brahmanas be respected? The word bandhu generally means

relatives like one's son, but the word brahma-bandhu cannot be simply used for

those who are related to brahmanas by birth. Since the word brahma-bandhu has

been used in a derogatory way, such descendants of brahmanas have not accepted

this designation very proudly. Women, sudras, and brahma-bandhus all belong to

a particular category that is inferior to the class of topmost brahmanas. These

people have no qualification to study the Vedas. Brahma-bandhus are those who

are devoid of brahminical culture, engaged in abominable activities, and

brahmanas simply by birth.

 

It is stated in the Chandogya Upanisad:

 

asmat kulino 'nanucya brahma-bandhur iva bhavati

"A brahma-bandhu, or a mere relative of a brahmana, is one who who belongs to

our brahmana community but has not studied the Vedas."

 

Sripada Sankaracarya has commented on this verse as follows: he saumya ananucya

anadhitya brahma-bandhur iva bhavatiti brahmanan bandhun vyapadisati, na svayam

brahmana-vrtah.-"O beautiful woman, one who has not studied the Vedas is like a

mere relative of brahmanas. He calls the brahmanas his relatives, but he does

not have the behavior of a brahmana."

 

It is stated in the Srimad Bhagavatam (1.4.25):

 

stri-sudra-dvijabandhunam trayi na sruti-gocara

 

"The Rg, Sama, and Yajur Vedas should not be recited before women, sudras, and

dvija-bandhus."

 

One should neither kill nor award physical punishment to brahma-bandhus. This

is confirmed in the following words of the Srimad Bhagavatam (1.7.57):

 

esa hi brahma-bandhunam vadho nanyo 'sti daihikah

 

>From Brahmans & Vaisnavas article by Srila Bhaktisiddhanta Sarasvati translayed

and published by Bhumipati Prabhu and Pundarika Prabhu.

 

Your servant,

Nayana-ranjana das