Only one most basic wrong conception can lead you up to countless wrong vicāras
- The Symbol of Faith
- Dec 30, 2025
- 29 min read
Updated: Jan 3
All glories to Śrī Śrī Guru Gaurāṅga
Only one most basic wrong conception can lead you up to countless wrong vicāras
(Varṇāśrama-dharma is the most scientific procedure shown by the Supreme Lord, so no biasness can stand at all)
Date — 30.12.2025
By Sampradāya-saṁrakṣaka Śrī Śrīla Shyām Dās Bābā Mahārāja
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Ṭhākura Prabhupāda Paramahaṁsa Jagad Guru said that— “Slightest deviation from the track of Śrī Guru-caraṇa (sad-guru) can throw you away from hari-bhajana.”
Śrīla Prabhupāda further said that —“Do not try to discover the nature of truth by the experience of your imagination. Do not endeavor to attain the truth through experience of the world. Do not manufacture Truth in order to satisfy your erring inclinations, or hastily accept anything for the reason that it satisfies such inclinations. Do not regard as truth anything that has been “build up” or has the support of a majority of people like yourself, nor as untruth anything that is rejected by the overwhelming majority. According to the scriptures there will be found hardly one in a crore of human beings- who really worships the Truth (from heart). What is proclaimed by the united voices of all the people of this world as Truth may turn out to be false. Therefore cease to confront the Truth in a challenging mood. The truth is not brought into existence by such arrogance. One has to approach the Truth in the spirit of absolute submission…”
Now we are bound to think over and again about what can happen if we are completely deviated from the track of The Prabhupāda! From Śrīmad Bhagavad-gītā we can see the advice of Bhagavān Śrī Kṛṣṇa –
śraddhāvān labhate jñānaṁ
tat-paraḥ saṁyatendriyaḥ
jñānaṁ labdhvā parāṁ śāntim
acireṇādhigacchati
(Bg. 4.39)
“A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.”
ajñaś cāśraddadhānaś ca
saṁśayātmā vinaśyati
nāyaṁ loko ’sti na paro
na sukhaṁ saṁśayātmanaḥ
(Bg. 4.40)
“But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next. That means: he who lacks discrimination is devoid of faith, and is at the same time possessed by doubt, is lost to the scriptural path. For the doubting soul there is neither this world nor the world beyond, not even happiness.”
He who is not established in advaya-jñāna-tattva basically he cannot be treated as Gauḍīya Vaiṣṇava at all, please remember this most vital point. Before passing any remark on varṇāśrama-dharma we must first get established in advaya-jñāna-tattva to avoid black and white conception or brāhmaṇa and śūdra conception or good and bad conception.
From Śrī Caitanya-caritāmṛta we know the following siddhānta-vicāra –
‘dvaite’ bhadrābhadra-jñāna, saba — ‘manodharma’
‘ei bhāla, ei manda’, — ei saba ‘bhrama’
(CC Antya 4.176)
“In the material world, conceptions of good and bad are all mental speculations. Therefore, saying ‘This is good’ and ‘This is bad’ is all nothing but mistake."
Śrīman Mahāprabhu Śrī Kṛṣṇa Caitanya Deva said in Śikṣāṣṭakam the last śloka that—
āśliṣya vā pāda-ratāṁ pinaṣṭu mām
adarśanān marma-hataṁ karotu vā
yathā tathā vā vidadhātu lampaṭo
mat-prāṇa-nāthas tu sa eva nāparaḥ
(Śikṣāṣṭakam Verse 8)
“Śrī Kṛṣṇa may embrace me with in loveful mood or can trample me under His lotus feet, He may break my heart by hiding Himself from me, let that debauchee do whatever He likes, but surely He is always my life and soul, I cannot entertain anybody except Him at any cost.”
Also from Śrī Caitanya-caritāmṛta the following quoted version of Padyāvalī compiled by Śrīla Rūpa Gosvāmī we can see the absolute mood of Śrīman Mahāprabhu—
nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro
nāhaṁ varṇī na ca gṛha-patir no vanastho yatir vā
kintu prodyan-nikhila-paramānanda-pūrnāmṛtābdher
gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ
(CC Madhya 13.80)
“ ‘I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the protector of those gopīkas inside Śrī Vṛndāvana. He is like an ocean of nectar, and He is the original source of all Ananda and the only object of Absolute attraction."
Śrīman Mahāprabhu never taught us any discrimination on the basis of varṇāśrama-dharma, rather He wanted to give importance to the nature of the heart of the devotee (or person) concerned. Nāmācārya Śrīla Haridāsa Ṭhākura was given the highest honour as ‘Nāmācārya’ by Śrīman Mahāprabhu Himself -- the Supreme Lord, though he was originally from a Muslim family. Śrīman Mahāprabhu also never showed any hesitation in giving an embrace to Śrīla Sanātana Gosvāmīpāda daily – though his body was full of dangerous skin disease. Also Śrī Govinda, the personal sevaka of Śrīman Mahāprabha was never neglected by Him – though he was from a śūdra family, because he was the personal sevaka of Śrī Īśvara Purīpāda — His Guru.
In this way countless such examples can be quoted from all different authentic śāstras like – Upaniṣads, Mahābhārata, Śrīmad Bhāgavatam, Śrī Rāmāyaṇa or from different Purāṇas and Upa-purāṇas to substantiate the above siddhānta-vicāra of Sriman Mahaprabhu.
In this respect from Chāndogya Upaniṣad we can quote the case of Jāvala Satyakāma, who could not even identify himself properly in front of Gautama Muni to take dīkṣā from him to learn Veda, but Gautama Muni was very very satisfied to see his satya-niṣṭhā and declared him as a brāhmaṇa, because the most vital symptom was his satya-niṣṭhā, so he declared that — ‘Surely I can accept you.’
Jāvala Satyakāma one day approached Gautama Muni with a desire to learn Veda-śikṣā from him with a craving request, but as per the rule laid down in śāstra, Gautama Muni first of all wanted to know the gotra (I mean which ṛṣi lineage) in which Satyakāma had taken birth to confirm his brāhmaṇa birth. Then Satyakāma asked his mother about this, because he never saw his father in his whole life. On being asked, the mother replied— “Oh my son! I have no information about this—I mean I cannot say clearly who is your father.” Then ultimately Satyakāma said the same to Gautama Muni openly, without any hesitation, exactly what he had heard from his mother. Everybody who was present there in the open class of Gautama Muni started laughing on hearing such an unusual fact. Then immediately Gautama Muni started shouting to stop their laughing, because he was highly satisfied by hearing such an unexpected straightforward answer from Jāvala Satyakāma.
Gautama Muni instantly invited him to take admission in his class without any doubt or hesitation and declared the following fact that— “Except a brāhmaṇa, no one can speak like you; surely you are born in a brāhmaṇa family—no doubt in it.” He further quoted the following śloka from śāstra—
ārjavaṃ brāhmaṇe sākśāt śūdro'nārjava-lakśaṇaḥ।
gautamastu-iti vijñāya satyakamam-upānayat ॥
(Madhva-bhāṣya of Chāndogya Upaniṣat on this topic— reference śloka taken from Sāma- Saṁhitā.)
“Anyway in brāhmaṇas straightforwardness can be seen while in those śudras, complicacy can be found. Haridrumat Gautama Muni, by considering this scriptural vicāra, gave upanayana- saṁskāra to Jābālā Satyakāma.”
A real brāhmaṇa always has the symptom of truthfulness, whereas in a śūdra falsity prevails inside the heart. Such is the standard of satya (truth); then what to speak more about that Absolute Truth which is beyond human comprehension. If I fail to accept the apparent truth, if I have no courage even to face apparent truth or general truth, then how can I be the worshiper of that Absolute Truth? By the influence of Māyā, the whole world is running just towards the opposite direction of that Absolute Truth. What can we do for that? At least we can try our best to project all about that Absolute Truth without any hesitation and duplicity.
Śrīla Sadānanda Svāmī used to say that— “It seems that the most important aspect of a religious life is forgotten – and on the whole this happens in the practical structuring of every religion. First – unless this is not already the case – one has to become a completely open, straightforward, honest human being, without mental crookedness or deceitfulness; be totally frank. This inner sincerity is what allows the essence, the authentic in a religion to grow and develop, and as long as this inner sincerity is there, we have ‘classic’ religion. A complete acceptance of oneself — be it as a righteous, orderly citizen, a criminal or a saint – with all consequences – is the sole prerequisite for a man to be able to lead a life as himself and then really be able to devote his life to God.”
Those absolute siddhānta-vicāras we can find from śāstras, so those funny – random dirty vicāras given by Śrīla Svāmī Mahārāja from time to time about varṇāśrama-dharma or about who is ārya and who is not, etc., creating doubts inside our mind about his own authenticity that whether he himself was ārya or not, and whether he was at all initiated by The Prabhupāda or not or whether he had his right to speak that way openly. How much endless audacity one can express to violate all those authentic scriptural evidences which all were supported and established by our previous Gauḍīya guru-varga – like Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Jagad Guru, or Śrīla Saccidānanda Bhaktivinoda Ṭhākura etc.
If only white skin colour can make anybody a brāhmaṇa or ārya as per his opinion then those brutal or cruel personalities like Napoleon Bonaparte, Hitler, Stalin, Lenin, Taimur Lang, Genghis Khan, Gajni Muhammad, Aurangzeb all they should be accepted as ārya. We cannot make any head and tail about what he actually wanted to say!
Without taking any trouble he could easily go through the book ‘Brahmin & Vaiṣṇava’ compiled by The Prabhupāda to develop thorough knowledge about varṇāśrama-dharma before passing such kind of funny and ironical vicāras.
From Śrīmad Bhagavad-gītā 4.13 śloka we can see the judgment of Bhagavān Śrī Kṛṣṇa on varṇāśrama-dharma. Bhagavān Śrī Kṛṣṇa said that—
cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam
(Bg. 4.13)
“The fourfold system of varṇāś (brāhmaṇa, kṣatriya, vaiśya and śūdra) were created by Me according to divisions of quality (guṇa) and work (karma). Although I am the creator of this system, still you should know that I am the immutable non-doer (I mean not directly involved in it).”
Here below are some references given from the article named ‘Varṇāśrama Dharma Vs. Ātma Dharma’ written by Śrī Śrīla Shyām Dās Bābā Mahārāja—
Also from Śrīmad Bhagavat Gītā we know that—
brāhmaṇa-kṣatriya-viśāṁ
śūdrāṇāṁ ca paran-tapa
karmāṇi pravibhaktāni
svabhāva-prabhavair guṇaiḥ
(BG. 18.41)
“O Parantapa, according to the modes (of goodness, passion or ignorance) which are born of their natures, all the duties of the brāhmaṇa, kṣatriya, vaiśya and śūdra sections are divided in a projected manner (in graded classification).”
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
(BG. 18.42)
“Internal and external sense control, austerity, purity, forbearance, straightforwardness, knowledge, realization, and theism certainly these are all the natural duties of the brāhmaṇa section.”
śauryaṁ tejo dhṛtir dākṣyaṁ
yuddhe cāpy apalāyanam
dānam īśvara-bhāvaś ca
kṣātraṁ karma svabhāva-jam
(BG. 18.43)
“Valor, zeal, endurance, expertise, courage in battle, charitable disposition, and leadership certainly these are all the characteristic actions of the kṣatriya-section.”
kṛṣi-go-rakṣya-vāṇijyaṁ
vaiśya-karma svabhāva-jam
paricaryātmakaṁ karma
śūdrasyāpi svabhāva-jam
(BG. 18.44)
“Agriculture, tending to the cows, and trade are the natural work for the vaiśya section; and natural to the śūdras is the rendering of service to the brāhmaṇa, kṣatriya, and vaiśya sections (giving assistance to their various works).”
sve sve karmaṇy abhirataḥ
saṁsiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ
yathā vindati tac chṛṇu
(BG. 18.45)
“Self-knowledge is attained by a person who dedicates himself to the appropriate action prescribed for his natural qualification. Now hear from Me how he attains perfection in this way.”
yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ
(BG. 18.46)
“A man achieves perfection by the performance of the appropriate duties prescribed for him according to his specific qualification. By the execution of his duties, he worships the Supreme Lord from whom the generation and impetus of all beings arises, and who permeates and pervades this entire universe (exercising His Supreme qualification of Lordship over one and all).”
śreyān sva-dharmo viguṇaḥ
para-dharmāt sv-anuṣṭhitāt
svabhāva-niyataṁ karma
kurvan nāpnoti kilbiṣam
(BG. 18.47)
“Although there may be imperfections in their execution, it is better to remain faithful to one’s natural prescribed duties than to perform another’s duties immaculately. Sin is never incurred by a man conforming to his natural duties.”
From Śrīmad Bhagavad-gītā we can see that –
śamo damas tapaḥ śaucaṁ
santoṣaḥ kṣāntir ārjavam
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
(Bg. 18.42)
“Peacefulness (śama), self-control (dama), austerity (tapaḥ), cleanliness (śaucam), contentment (santoṣa), tolerance (kṣānti), simplicity (ārjavam), knowledge (jñāna), realized knowledge (vijñāna), and faith in śāstra (āstikyam)— these are the natural duties and qualities of a brāhmaṇa.”
yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet
(ŚB 7.11.35)
“If one shows the symptoms of being a brāhmaṇa or kṣatriya or vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.”
If one shows the symptoms of being brāhmaṇa, or kṣatriya or vaiśya or śūdra as described above, even if he can be seen appeared in a different class, he should be accepted according to any of those symptoms visible in him. In other words, if suppose a person is born in a śūdra family but if can be found in him all the qualities of a brāhmaṇa, in that case he should be accepted not only as a brāhmaṇa but also as a bonafide guru of all classes (Varnanam brahmana guru), whereas a born brāhmaṇa with qualities of a śūdra visible in him should be accepted as a śūdra. That is called the most scientific procedure in the way of varṇāśrama-dharma system which is called daiva varṇāśrama-dharma.
We know it very clearly from Śrīmad-Bhāgavatam that eighty-one sons of Śrī Rishavdeva they all were brāhmaṇas, whereas they took birth in a kṣatriya family. Aghasta Muni took birth form a pitcher, Dronacharya took birth from the basket of arrows, Vaishista Muni took birth from Menaka apsara, Riswa Śrīnga Muni took birth from a dear mother, Go-karna Ji Mahārāja took birth from a Go-Mata, Śrīla Haridasa Thakur took birth in a Muslim family etc. But all of them are high class brāhmaṇa, no doubt in it. How & Why? I think now you can realize very easily. Whereas Parashurama took birth in a Brahmin family, but his nature was found to be just matching with a typical kṣatriya. So we see that daiva varṇāśrama-dharma is more effective or practical than general varṇāśrama-dharma, because due to misconception or mistake those blind followers cannot get any effective result, not only that but also there is every possibility to misuse this system for the gratification of dirty self-interest of any particular man or class. In this way our society is now full of corruption, no purity can be found at all at any level of our society. All contaminated and corrupted systems now visible at all levels of our society.
As per Bhagavat glorification topics found in Padma Purāṇa 1../ 30, 31,32, 34, 35 can be found below.
na paśyāmi kutracit śarmamānaḥ santoṣa-kārakam
kaliṇādharmāmṛtena dhāryaṁ bādhitādhunā
(Pad. P. 1.30)
“I have not seen any peaceful condition anywhere so that I can get satisfaction of mind. At present due to the dirty influence of wicked Kali, the friend of adharma, all the vitals of life gone away.”
satyaṁ nāsti tapaḥ śaucaṁ
dayā dānaṁ na vidyate
udaraṁ-bharino jīvā
barākāḥ kaṭu-bhāṣiṇaḥ
(Pad. P. 1.31)
“There is not satya (truthfulness), tapaḥ (austerity), no śaucyam (purity), no dayā (mercy), no dāna (donation) — nothing can be found at present. Only those very very fallen people are busy with their self-gratification mode, always speaking in a rubbish way.”
mandāḥ sumanda-matayo
manda-bhāgyā hy upadrutāḥ
pāṣaṇḍa-niratāḥ santo
viraktāḥ sa-parigrahāḥ
(Pad. P. 1.32)
“Very bad — still more bad-minded people, followed by their very bad luck, are busy with heartless activities; those sādhus in renounced order are always busy collecting wealth and property, etc.”
āśramā yavanobhir ruddhāḥ
tīrthāni saritaḥ tathā
devatāyatānāny atīva
dūṣṭair naṣṭāni bhūriśaḥ
(Pad. P. 1.34)
“Āśramas are overpowered (or controlled) by yavanas; all pilgrimages or holy water-flowing rivers or temples of devatās at present are all spoiled by those wicked people in a big way.”
na yogī naiva siddho vā
na jñānī sat-kriyo naraḥ
kali-dāvānalenādya
sādhanam bhasmatāṁ gatam
(Pad. P. 1.35)
“No yogī, not even siddha or no jñānī can be found at present who can perform some ritualistic activities for the benefit of human beings. As if all have been converted into ashes by the forest fire set by Kali to destroy all types of sādhana-bhajana.”
Also, from Śrīmad Bhāgavata Mahāpuran 12 Canto second chapter, ślokas No.1,2,3,4,5 are given below.
tataś cānu-dinaṁ dharmaḥ
satyaṁ śaucaṁ kṣamā dayā
kālena balinā rājan
naṅkṣyaty āyur balaṁ smṛtiḥ
(ŚB 12.2.1)
“Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.”
vittam eva kalau nṝṇāṁ
janmācāra-guṇodayaḥ
dharma-nyāya-vyavasthāyāṁ
kāraṇaṁ balam eva hi
(ŚB 12.2.2)
“In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior, and fine qualities. And law and justice will be applied only based on one’s power.”
dāmpatye ’bhirucir hetur
māyaiva vyāvahārike
strītve puṁstve ca hi ratir
vipratve sūtram eva hi
(ŚB 12.2.3)
“Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.”
liṅgam evāśrama-khyātāv
anyonyāpatti-kāraṇam
avṛttyā nyāya-daurbalyaṁ
pāṇḍitye cāpalaṁ vacaḥ
(ŚB 12.2.4)
“A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.”
anāḍhyataivāsādhutve
sādhutve dambha eva tu
svīkāra eva codvāhe
snānam eva prasādhanam
(ŚB 12.2.5)
“A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.”
Together with that we like to show some ślokas from Śrīmad Bhāgavatam 12 canto, 3 chapter, 33, 38, 43
avratā baṭavo ’śaucā
bhikṣavaś ca kuṭumbinaḥ
tapasvino grāma-vāsā
nyāsino ’tyartha-lolupāḥ
(ŚB 12.3.33)
“The brahmacārīs will fail to execute their vows and become generally dishonest and unclean, the householders will become beggars, the vānaprasthas will live in the villages, and the sannyāsīs will become greedy for wealth.”
śūdrāḥ pratigrahīṣyanti
tapo-veṣopajīvinaḥ
dharmaṁ vakṣyanty adharma-jñā
adhiruhyottamāsanam
(ŚB 12.3.38)
“Uncultured men will accept charity on behalf of the Lord and will earn their livelihood by making a show of austerity and wearing a mendicant’s dress. Those who know nothing about religion will mount a high seat (Vyasasan) and presume to speak on religious principles.”
kalau na rājan jagatāṁ paraṁ guruṁ
tri-loka-nāthānata-pāda-paṅkajam
prāyeṇa martyā bhagavantam acyutaṁ
yakṣyanti pāṣaṇḍa-vibhinna-cetasaḥ
(ŚB 12.3.43)
“O King, in the Age of Kali people’s intelligence will be diverted by atheism, and they will almost never offer sacrifice to the Supreme Personality of Godhead, who is the supreme spiritual master of the universe. Although the great personalities who control the three worlds all bow down to the lotus feet of the Supreme Lord, the petty and miserable human beings of this age will not do so.”
Varṇāśrama–dharma is only applicable within this material range for all those materially bonded people—those who at least not against Veda, then what to speak more about those who are already out of Vedic culture, but when the secret svarūpa of jīva as an eternal servant of the Supreme Lord can get manifested, then in that case this varṇāśrama-dharma is no more applicable. By following varṇāśrama–dharma one cannot become a self-realized soul, only bhagavat dharma (or attma dharma) can help us to attain success in the way of self-realization. But some elevated devotees like Śrīla Saccidananda Bhaktivinoda Ṭhākura or Śrīvas Pandit or Shivananda Sena etc. all they are externally seen to be within varṇāśrama-dharma, but actually they all are above varṇāśrama–dharma because they are all paramahaṁsa (They all are eternal parshads of Sriman Mahaprabhu).
Similarly, the conception of discrimination between man and woman has been developed from ignorance or from self-enjoying mood. Bonded jīvas cannot avoid enjoying mood due to strong influence of Māyā Devi on them. Those tattva jñānis are always aware about this material body which is made up of five elements of nature like Prithvi (Earth), Appa (Water), Tejas (Fire), Vayu (Air), Akasa (Ether), so they only can exchange love & affection with each other in relation to that cetan attma which is resting in this material body and surely not in relation to this material body, which is unstable by nature, so male body or female body is surely not their look out. From the following Upaniṣad śloka we can see the same siddhānta-vicāra–
ātmā vā are śrotavyaḥ draṣṭavyaḥ nididhyāsitavyaḥ
(Bṛhad-Āraṇyaka Upaniṣad 4.5.6)
“Only in relation to cid-ātmā something becomes an object of hearing (śrotavya), something becomes an object of darśana (draṣṭavya), something becomes an object of full attention or meditation (nididhyāsitavya), this is the mystery.”
Due to lack of proper tattva-jñāna gradually all people become ignorant, so day by day a black cloud of ignorance started prevailing everywhere all over the world to grow the wrong material conception of blood and flesh or male and female body. So naturally due to psychological and physical weakness those women become under the control of men. Though it is true also that due to psychological weakness and due to lack of physical strength, I mean due to extreme softness of their body, women should be under the control of honest husband (or father, brother, etc.), because usually they cannot utilize their liberty appropriate way, but still, that doesn’t mean that a conception of slavery system can be applicable on them. Śrīla Manu Mahārāja has admitted this point in Manu samhita. What to speak more about the dignity of women, about which all our Veda–Upaniṣad–Purāṇas-etc. including Śrīmad-Bhāgavatam, I mean all authentic scriptures, even Śrī Caitanya-caritāmṛta, Caitanya Bhagavat etc. all can give evidence in favour of this point of glorification of women.
The society in which women are ignored and enjoyed by dishonest demoniac people, the society in which sadhus are ignored, the society in which beastly conception of enjoying mood prevailing, surely that society going to be destroyed, no doubt in it. Even in Pouranic Yuga we can find that exclusive dignity were preserved for matajis. We can see Gargi, Mairteyi, Kātyāyani, Ahalyā , Arundhati, Mandadarī , Tara, Draupadī , Kuntī Uttarā , Subhadrā , Sita, Savaitri, Satyavatī, Śabarī, all they are the excellent Idealism for us to prove their extreme honor and dignity in our society, on those days such dirty conception of enjoying mood was not there. Unity, equality and dignity for each other were found to be in effective form there in our society–both for man and woman without any discrimination. On those days those matajis could marry according to their own choice & faith through the system of Svayambhara saba (assembly). Indian Vedic cultural heritage can prove all about the above-mentioned subject matters. Śrīman Mahaprabhu never wanted to teach us any dirty conception of discrimination mood between man and woman. Only Śrīman Mahaprabhu wanted to give us warning about yoṣit–saṅga or enjoying mood. Śrīman Mahaprabhu was always Himself very strict about yoṣit saṅga, because as per Vaiṣṇava siddhānta we know that—
asat-saṅga-tyāga, — ei vaiṣṇava-ācāra
‘strī-saṅgī’ — eka asādhu, ‘kṛṣṇābhakta’ āra
(Śrī Caitanya-caritāmṛta, Madhya, 22.87)
“A Vaiṣṇava should always avoid the association of asat sanga. Common people are very much materially attached, especially to women. Vaiṣṇavas should also avoid the company of those who are not devotees of Lord Kṛṣṇa.”
“Yoṣit” this word does not mean only women, but also it means any object of sense enjoyment for man or woman, this is a big issue, because due to sensual enjoyment a jīva-attma can fall down and down into tama guṇa. So, a man can become yoṣit even for a woman. Kamini yoṣit (woman), kancan yoṣit (money, opulence etc.) pratiṣṭhā yoṣit (name and fame) all are very very harmful for a sādhaka, so the advice of Śrīman Mahaprabhu we can find in Śrī Caitanya-caritāmṛta that—
niṣkiñcanaṣya bhagavad-bhajanonmukhasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya
sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
hā hanta hanta viṣa-bhakṣaṇato ‘py asādhu
This is a quotation from Śrī Caitanya-candrodaya-nāṭaka (8.23)
With great lamenting mood, the Lord then informed Sārvabhauma Bhaṭṭācārya, ‘Alas, for a person who is seriously desiring to cross the material ocean and like to get engaged in the transcendental loving service of the Lord without any kind of material motive, watching a materialist engaged in sense gratification or watching a woman with dirty enjoying mood is more abominable than taking poison willingly.’
Also, time to time we have received some exclusive teachings from Śrīman Mahaprabhu on this topic. Just like His own personal carefulness on this topic is very spectacular, and also the punishment given by Śrīman Mahaprabu to Chotta Haridas is really remarkable. Śrīman Mahaprabhu Śrī Kṛṣṇa Caitanya told that –
‘haridāsa kāṅhā?’ yadi śrīvāsa puchilā
“sva-karma-phala-bhuk pumān” — prabhu uttara dilā
(CC Antya 2.163)
When Śrīvāsa Ṭhākura inquired from Śrī Caitanya Mahāprabhu –“Where is Junior Haridāsa?” the Lord replied, “A person is sure to achieve the results of his fruitive activities.”
śuni’ prabhu hāsi’ kahe suprasanna citta
‘prakṛti darśana kaile ei prāyaścitta’
(CC Antya 2.165)
“When Śrī Caitanya Mahāprabhu heard these details, He smiled in a joking mood and said, ‘If with sensual intentions one looks at women, this is the only process of atonement.’”
Also from Śrī Caitanya-candrodaya-nāṭaka we can find one reference already quoted in Śrī Caitanya-caritāmṛta
ākārād api bhetavyaṁ
strīṇāṁ viṣayiṇām api
yathāher manasaḥ kṣobhas
tathā tasyākṛter api
(CC Madhya 11.11)
“Just as one is immediately frightened upon seeing a serpent or even the form of a serpent, one who endeavouring for self-realization should similarly fear a materialistic person and a woman. Indeed, he should not even glance at their bodily features."
About the tremendous natural feeling of attraction mood felt in between man and woman is known to all, who is there so powerful to avoid this point! This is the most vital point to be remembered by all sādhakas. Śrīla Prabhupāda told that –
kanaka-kāminī, pratiṣṭhā-bāghinī,
chādiyāche yāre sei ta’ vaiṣṇava:
sei anāsakta, sei śuddha bhakta,
saṃsāra tathāya pāya parābhāva
(Vaiṣṇava Ke, Vers 11)
“If at all kanaka-kāminī, pratiṣṭhā-bāghinī finally going to leave somebody, then he can be known as a true Vaiṣṇava –they are detached, they are pure devotees, and material māyā (saṃsāra) cannot touch them.”
So there is no smell of any discrimination mood shown on the part of Śrīman Mahāprabhu – the Supreme Lord, what to speak more, even for our personal safety we should follow this vicāra (procedure) shown by Śrīman Mahāprabhu, so each and everybody-especially those who all are in renounced order, they all must be very careful about this point to protect their own bhajana and also to check their individual downfall it is very important. So, all our guru-varga were always very careful about yoṣit saṅga. Śrīman Mahāprabhu speaking that even a wooden made woman doll can steal the mind of a Muni who is so careful about this point, so we should not trust our material sense organ and mind—
durvāra indriya kare viṣaya-grahaṇa
dāravī prakṛti hare munerapi mana
(CC Antya-līlā 2.118)
“So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman attracts the mind of even a great saintly person.”
Also from Śrīmad Bhagavat Mahā Purāṇa we can find the following śloka.
mātrā svasrā duhitrā vā
nāviviktāsano bhavet
balavān indriya-grāmo
vidvāṁsam api karṣati
(ŚB 9.19.17)
“One should not allow oneself to sit on the same seat even with one’s own mother, sister or daughter, for the senses are so strong that even though one is very matured in knowledge, he also may be attracted by sex.”
So both man and woman sādhaka should be very careful about this most sensitive issue, there should not be any place of any false sentiment.
Also Śrīla Prabhupāda Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura was so alert about this point, that even when unknowingly one day one old lady (his very old sister) tried to enter his library room without any pre-information, then he started shouting — “nobody there, nobody there?” At that time my Gurupadapadma– Praṇavānanda Brahmacārī was somewhere there nearby, and after hearing this shouting of The Prabhupāda he started running immediately to reach Prabhupāda to discover the reason for why Prabhupāda was shouting. At the extremely aged condition Paramahamsa Śrīla Gurupadapadma Bhakti Pramode Puri Gosvāmī Mahārāja was manifesting sick līlā, and he was taken to Bel-vew Nursing home for treatment. Even when he was almost in unconscious condition, still then he was feeling extremely sorry to except the service of nurse mataji. This lila was just for our exclusive teachings, so that we cannot become sahajiyās to indulge in such unusual activities which all where strictly prohibited by Sriman Mahaprabhu. We should not take it otherwise.
Really we are very much anxious to deal with those very sensitive issues to find out the absolute solution, because there is every possibility that common people or so-called devotees can misunderstand us because they have no basic idea about absolute siddhānta-vicāra. We highly regret for that because solemnly we can say that we have no enmity with any creature on this earth.
From Śrīmad Bhāgavatam we also know—
mukha‑bāhūru‑pādebhyā
ḥpuruṣasya āśramaiḥ saha
catvāro jajñire varṇā
guṇair viprādayaḥ pṛthak
(ŚB 11.5.2)
“From the face, arms, thighs and feet of the Supreme Person, together with the four āśramas of life, the four varṇas arose separately by combinations of the modes of nature, with the brāhmaṇas presiding over them.”
This verse is explaining that the four varṇas (brāhmaṇa, kṣatriya, vaiśya, śūdra) are generated from the virāṭ‑rūpa (universal form) of the Lord — each part symbolizing a different varṇa in cosmic function.
yā eṣām puruṣaṁ sākṣāt
ātma‑prabhāvam īśvaram
na bhajanty avajānanti
sthānād bhraṣṭāḥ patanty adhaḥ
(ŚB 11.5.3)
“If any of the members of the four varṇas and four āśramas do not worship (na bhajanti) or disrespect (avajānanti) the Supreme Personality of Godhead — who is the direct source (ātma‑prabhāva) of their very being — then those fallen persons (bhraṣṭāḥ) fall down from their position into a lower, miserable condition of life.”
ādau kṛta-yuge varṇo
nṛṇāṁ haṁsa iti smṛtaḥ
kṛta-kṛtyāḥ prajā jātyā
tasmāt kṛta-yugaṁ viduḥ
(ŚB 11.17.10)
“In the beginning, in Satya-yuga, there is only one social class, called haṁsa, to which all human beings belong. In that age all people are unalloyed devotees of the Lord from birth, and thus learned scholars call this first age Kṛta-yuga, or the age in which all religious duties are perfectly fulfilled.”
tretā-mukhe mahā-bhāga
prāṇān me hṛdayāt trayī
vidyā prādurabhūt tasyā
aham āsaṁ tri-vṛn makhaḥ
(ŚB 11.17.12)
“O greatly fortunate one, at the beginning of Tretā-yuga Vedic knowledge appeared from My heart, which is the abode of the air of life, in three divisions — as Ṛg, Sāma and Yajur. Then from that knowledge I appeared as threefold sacrifice.”
vipra-kṣatriya-viṭ-śūdrā
mukha-bāhūru-pāda-jāḥ
vairājāt puruṣāj jātā
ya ātmācāra-lakṣaṇāḥ
(ŚB 11.17.13)
“In Tretā-yuga the four social orders were manifested from the universal form of the Personality of Godhead. The brāhmaṇas appeared from the Lord’s face, the kṣatriyas from the Lord’s arms, the vaiśyas from the Lord’s thighs and the śūdras from the legs of that mighty form. Each social division was recognized by its particular duties and behavior.”
śūdre caitad bhavel lakṣma
dvije tac ca na vidyate |
na vai śūdro bhavec chūdro
brāhmaṇo na ca brāhmaṇaḥ ||
(Mahābhārata – Vana Parva 180.25)
“If it is seen that a śūdra has the characteristics of a Brāhmaṇa he should be considered a Brāhmaṇa. Similarly, if a Brāhmaṇa has the characteristic of a śūdra he should be considered a śūdra.”
***
Attention! Some direct references to the teachings of Śrīla Svāmī Mahārāja regarding varṇāśrama-dharma and Āryans are given here—
Prabhupāda: The Europeans and Americans, they belong to Āryan family. They have lost their Vedic culture. Now it is being revived again.
Revatīnandana: They came from those renegade kings that ran away from Paraśurāma?
Prabhupāda: Yes. There are so many reasons.
Revatīnandana: Is it also true that the Scandinavians come from . . . kaṁsa-nisūdana was telling me that the Scandinavians . . . the name Scandinavia came from Skandha, god of war, and that these people were driven out of India by the Hindu society. They were worshipers of Skandha, and they took shelter in northern Europe?
Prabhupāda: Maybe. Actually Āryan civilization was Central Asia. Some of them went towards India and some of them went towards Europe. Indo-European stock, that is called.
Revatīnandana: Central Asia.
Prabhupāda: Central Asia. Caucasian. Kaśyapa . . . Kaśyapa Muni's place.
Haṁsadūta: How come they're so white?
Prabhupāda: The Āryans are white. But here, this side, due to climatic influence, they are a little tanned. Indians are tan, but they are not black. But Āryans are all white. And the non-Āryans, they are called black. Yes.
Devotee: They use the term "Caucasian" to designate those persons who . . .
Prabhupāda: Not only Europeans. The Kashmir side of this Afghanistan, Baluchistan and Punjab, they are all white.
Devotee: Caucasaus Mountains is near Afghanistan.
Prabhupāda: Yes. All white. In Punjab, you'll find, they are as white as Europeans. Oh, yes. Kashmir.
Himāvatī: Also in . . . (indistinct) . . . and they're tall.
Prabhupāda: Tall. So Āryan family, whole Āryans, they are white. And śūdras are called kṛṣṇa, kṛṣṇa, black. Yes.
Revatīnandana: But the śūdras have handsome bodily features also. In Amritsar the people have, I think, handsome bodily features.
Prabhupāda: Yes, Āryan family, the structure of body . . . from the . . . there is a science called physiognomy. No? Yes. So it can be ascertained. But we have to forget all these material . . . we have to advance in Kṛṣṇa consciousness. "This is white skin . . ."
---------------
Prabhupāda: In Bengal the, just like here, so many, black mixed up with white. In Bengal and Madras, so many Dravidian have been mixed up with the Āryan. Therefore in Bengal and Madras you'll find many black.
Hari-śauri: Dravidians?
Prabhupāda: Dravidian culture. Dravida. They are non-Āryans. Just like these Africans, they are not Āryans. Now they are mixing up with European and American. In India, it was, one from the higher section, brāhmaṇa, kṣatriya, vaiśya, they will be fair complexion. Śūdras, black. So if a brāhmaṇa becomes black, then he's not accepted as brāhmaṇa. Kāla-bahu. And if a śūdra becomes fair, then he's to be known, understood, that he's not pure śūdra. Although we do not take very . . . but this brāhmin, kṣatriya, vaiśya by birth, but still, we have seen, those who are coming purely from high caste family, their behavior and śūdras behavior, different. The family culture. Although spiritually culture lost, still, the family culture keeps them separate.
------
So here, this man was cheating. Because here it is said, nṛpa-liṅga-dharam. He was dressed like a king, just like king is very gorgeously dressed, but his bodily feature, he was a black man. The black man means śūdra. The brāhmaṇa, kṣatriya, vaiśya, they were not black. But the śūdras were black. From external point of view, these things are there. Śūdras, another name is kṛṣṇa. Kṛṣṇa means black. So this black man was dressed like a king, and what was he . . . was he going to do?
------
So the Europeans, they belong to the Indo-Europeans, and some of the Europeans—not the uncivilized; the civilized—they came from that side, eastern side, when there was a threatening by Paraśurāma to kill the kṣatriyas. So most of the kṣatriyas, they came to Europe, and some of them settled in the middle, the border of Europe and Asia: Turkey, Greece. There is a big history, Mahābhārata. Mahābhārata means the greater history of India. So on the whole, the conclusion is that the Āryans spread in Europe also, and the Americans, they also spread from Europe. So the intelligent class of human being, they belong to the Āryans, Āryan family. Just like Hitler claimed that he belonged to the Āryan family. Of course, they belonged to the Āryan families.
------
The glorification of the Supreme Lord can be very much appreciated by the Āryan family. Although there is no bar for others, the members of the Āryan family very quickly catch the essence of spiritual life. How is it that we are finding it very easy to spread Kṛṣṇa consciousness among the Europeans and Americans? History reports that the Americans and Europeans proved their capability when they were anxious to expand colonization, but at the present time, being contaminated by the advancement of material science, their sons and grandsons are turning into reprobates. This is due to their having lost their original spiritual culture, which is Vedic civilization. Presently these descendants of the Āryan family are taking this Kṛṣṇa consciousness movement very seriously. Others who are associating with them and hearing the chanting of the Hare Kṛṣṇa mahā-mantra from the lips of pure devotees are also becoming captivated by the transcendental vibration. Transcendental vibrations are very much effective when chanted among Āryans, but even though one does not belong to the Āryan family, he will become a Vaiṣṇava simply by hearing the mantra because the vibration has great influence over everyone.
------
[...] you French people, you are also Āryan family, but the culture is lost now.
***
This is the most dangerous alarming hodgepodge situation created by Śrīla Svāmī Mahārāja and as a result we can lose all our faith in guru‑vaiṣṇava-śāstra etc.
From Śrīmad Bhāgavatam we know the following śloka 3.33.7 –
aho bata śva-paco ’to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te
(ŚB 3.33.7)
“Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Āryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.”
From Garuḍa Purāṇa —
brāhmaṇānāṁ sahasrebhyaḥ satra‑yājī viśiṣyate
satra‑yājī‑sahasrebhyaḥ sarva‑vedānta‑pāragaḥ
sarva‑vedānta‑vit‑koṭyā viṣṇu‑bhakto viśiṣyate
vaiṣṇavānāṁ sahasrebhyo ekānty eko viśiṣyate
“Out of thousands of brahmanas, only one may qualify as a proper performer of Vedic sacrifices (satra-yājī). Out of thousands of such sacrificers, only one may attain complete understanding of all Vedānta (sarva-vedānta-pāragaḥ). Out of millions of Vedānta scholars, only one may be a sincere devotee of Viṣṇu (viṣṇu-bhakta viśiṣyate). And out of thousands of devotees, only one who is exclusively fixed in devotional service (ekānty eko viśiṣyate) is considered the supreme.”
On the basis of all those above-mentioned authentic scriptural evidences, how Śrīla Bhakti Hṛdoy Bon Gosvami Mahārāj can be declared as śūdra by Śrīla Svāmī Mahārāja—simply because his body colour was black! Now you all are requested to go through all those random useless comments and writings by Śrīla Svāmī Mahārāja about ‘varṇāśrama-dharma’, about ‘who is ārya and who is not’ to detect his motivated pre-planned attack on Śrī Gauḍīya Maṭha and those divine exalted eternal sevakas of Śrī Gauḍīya Maṭha to prove himself superior to all of them, to prove that — he has no connection with The Prabhupāda or Śrī Gauḍīya Maṭha at all.
Anyhow, even if we try our best, still we cannot deny our navel connection with mother, because our material body we have received from mother, though we know it well that Supreme Lord is all in all. The following śloka from Skanda Purāṇa can vouch in favour of the above siddhānta-vicāra that –
tvam eva mātā ca pitā tvam eva
tvam eva bandhuś ca sakhā tvam eva
tvam eva vidyā draviṇaṁ tvam eva
tvam eva sarvaṁ mama devadeva
(Skanda Purāṇa)
“You alone are my mother and father. You alone are my relative and friend. You alone are my knowledge and wealth. You alone are everything to me, O God of gods.”
From Nīti-Śāstra we know the following śloka—
durataḥ śobhate mūrkha, lambam anā patā bṛtaḥ
tavad ca śobhate mūrkha, yavat kiñcit na bhāsate
“Apparently or externally an idiot (foolish) can decorate an assembly by his nice physical appearance decorated with nice cloths etc. on his body, so long as he is not going to speak anything, only sitting, but when he starts speaking then he can be detected as idiot and useless.”
So all his (Śrīla Svāmi Mahārāja’s) dirty‑rubbish comments can break the hearts of those Vaiṣṇavas. As per Śrīla Svāmi Mahārāja only black skin colour is the symptom of śūdra and anārya. How it can be like that?
Śrī Kṛṣṇa Bhagavān The Supreme Lord – He has His black complexion.
Śrīla Vedavyāsa – his body complexion was black.
Śrīla Prahlāda Mahārāj – his body complexion was black.
The famous Śrīla Caṇkya Paṇḍit his body complexion was also black.
Etc.etc.
So as per his opinion they are all śūdra or anārya, this way naturally as per his vicāra Hiraṇyakaśipu, Hiraṇyakṣa, Rāvaṇa, Kaṁsa, Jarāsanda etc. etc., they all are āryas simply because all their respective body complexion was fair.
In one article named ‘Hindu’ Śrīla Śaccidānanda Bhaktivinod Ṭhākura has written that – “Hindu this word cannot be found in any śāstra but Sanātan dharma or Sanātanī these two terminologies we are familiar with. We can find the extreme use of these terms in all śāstras, but ‘Sanātan’ the word means – Sada + Tanoti = always or ever expanding (or propagating), I mean the dharma which is eternally present and ever expanding – this is called Bhagavat Dharma or Sanātan Dharma. The following śloka from Śrīmad Bhāgavatam can help us very much to realise this point –
dharmaṁ tu sākṣād bhagavat-praṇītaṁ
na vai vidur ṛṣayo nāpi devāḥ
na siddha-mukhyā asurā manuṣyāḥ
kuto nu vidyādhara-cāraṇādayaḥ
(ŚB 6.3.19)
“Dharma is directly enacted by the Supreme Personality of Godhead. Neither great sages, nor the demigods, nor perfected beings, nor demons, nor humans know it fully—what to speak of Vidyādharas and Cāraṇas.”
Though externally it seems that ‘Hindu’ this word also implies the same meaning, but actually not at all the same. As per historical evidence Śrīla Ṭhākura has said that Hi + endu = Hindu which means the place extending from Himālayā up to Bindu Sārovar (Himālayā + Bindu or endu). Within this Holy place those who took birth to adopt Vedic culture or Vedic dharma etc., they are known as ‘Ārya’ – which means superior to others in the way of divine civilisation system, because they developed a very high-class sophisticated civilisation based on Vedic culture. Śrīla Śaccidānanda Bhakti Vinoda Ṭhākura has deserved that, that the pure civilisation developed there can be identified as ārya civilisation which developed at Ārya-varta. Śrīla Śaccidānanda Bhakti Vinod Ṭhākura never said that those who are having fair complexion of body all they are ārya group as was declared by Śrīla Svāmi Mahārāja. He is the only arrogant personality who said that Śrīla Bhakti Hṛidoy Bon Gosvami Mahārāja is a fallen śūdra simply because of his black body complexion and said that Śrīla Bhakti Dayitā Madhava Gosvāmī Mahārāja and other God brothers they are beast.
Śrīla Śaccidānanda Bhakti Vainod Ṭhākura has written clearly in his article named ‘Hindu’ that – “Hinano dharmena parityajo hindhuḥ sa parikīrtitaḥ” (Those who are going to discard all rubbish conception of dharma and going to adopt the most authentic Vedic dharma, they can be called as Hindu).
Śrīla Ṭhākura speaking that we cannot get complete satisfaction only by this kind of vicāra. By chance we came across with the following śloka from śāstra which can give us complete satisfaction –
uttare bhāratasyasya
himādri divya darśanaḥ ।
dakṣiṇe varttate bindu-
saras-tīrtho manoharaḥ ॥
etayor-madhya-bhāgo yo
vasatiṃ kurute naraḥ ।
ādhyanta-varṇa-saṃyogāt
hindu-nāmnā mahīyate ॥
śuddha-āryakula-sambhūtaḥ
śuddha-ācāra parāyaṇaḥ ।
bhārate varttate hindur
varṇa-āśrama vibhāgaśaḥ ॥
pūjanīyaḥ sadā hinduḥ
sarveṣāṃ dvipadām-api ।
sikśakaḥ sarvva-jātīnāṃ
mahītana-nivāsinām ॥
Translated by Śrīla Ṭhākura himself—
This Bhārat-varṣa here in the northern part there is one big mountain named Himādri or Himālayā. In the southern part there is one lake named Bindu Sārovar Tīrtha, those who are living in between this sacred zone they are known as Hindu. One who is living in between this gaping getting the title as Hindu as glorification. Those śuddha ārya kula origin and those Hindus having śuddha āchāra well organized by the system of categorical division of Varṇāśrama-dharma – they are living in Bhārat Varṣa in that particular place. Those Hindus or Āryas are always pujya (worshipable) for the whole human beings as a real man and they are the teacher of the whole human race. ‘Ārya’ this word means very elevated qualified human being having their divine cultural base deeply rooted in Veda-śikṣā.
Another general conception going on that – Hindu Kush parvat and Himālayā parvat—the total northern part of Bhārat-varṣa, and in the southern part of Bhārat varṣa there is Vindhyāchal parvat situated. In between that north and south part of Bhārat varṣa the sacred zone is known as Ārya-varta, both Ārya-varta and Brahma-varta are situated side by side.
Gaura Hari Hari Bol
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