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svārthaṁ parārthaṁ vāprapta-prārthanecchā

svārthaṁ parārthaṁ vāprapta-prārthanecchā | sā cātma-manasoḥ samyogāt sukhādy-apekṣāt smṛty-apekṣād votpadyate | prayatna-smṛti-dharmādharma-hetuḥ | kāmo’bhilāṣaḥ rāgaḥ saṅkalpaḥ kāruṇyaṁ vairāgyam upadhā bhāva ity evam ādaya icchā-bhedāḥ | maithunecchā kāmaḥ | abhyavahārecchābhilāṣaḥ | punaḥ punar viṣayānurañjanecchā rāgaḥ | anāsanna-kriyecchā saṅkalpaḥ | svārtham anapekṣya para-duhkha-prahāṇecchā kāruṇyam | doṣa-darśanād viṣaya-tyāgecchā vairāgyam | para-vañcanecchā upadhā | antarnigūḍhecchā bhāvaḥ | cikīrṣā-jihīrṣety-ādi-kriyā-bhedād icchā-bhedā bhavanti ||
(Padārtha-dharma-saṅgraha: 126)

“A wish for an unattained object for one’s own sake or for another’s sake is [called] desire (icchā). This is produced by contact of the self and mind out of regard for pleasure (sukha) and so forth, or, out of regard for a memory (smṛti) and so forth. It is a cause of effort (pratyana), remembrance (smṛti), merit (dharma), and dermit (adharma). Lust (kāma), craving (abhilāṣa), attachment (rāga), resolve (saṅkalpa), compassion (kāruṇya), aversion (vairāgya), deceit (upadhā), intention (bhāva), and so forth are varieties of desire. Desire for copulation is [called] lust (kāma). Desire for eating is [called] craving (abhilāṣa). Desire for repeatedly enjoying an object is [called] attachment (rāga). Desire for a non-immediate action is [called] a resolve (saṅkalpa). Desire to remove the pain of another without regard for one’s own sake [i.e., without selfish interest] is [called] compassion (kāruṇya). Desire to avoid an object as a result observation of a fault [in the object] is [called] aversion (vairāgya). Desire to deceive another is [called] deceit (upadhā). Internally concealed desire is [called] intention (bhāva). Varieties of desire exist based on varieties of actions (kriyās), such as the desire to do and the desire to remove.”

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sukhaṁ tu jagatām eva kāmyaṁ dharmeṇa jāyate

sukhaṁ tu jagatām eva kāmyaṁ dharmeṇa jāyate |
adharma-janyaṁ duḥkhaṁ syāt pratikūlaṁ sacetasām ||
nirduḥkhatve sukhe cecchā taj-jñānād eva jāyate |
icchā tu tad-upāye syād iṣṭopāyatva-dhīr yadi ||
(Bhāṣa-pariccheda: 145–146)
“Pleasure (sukha), that which is the entire world’s object of desire, arises by means of merit (dharma). Pain (duḥkha), which is produced by demerit (adharma), shall be [defined as] that which is unpleasant (pratikūla) for all conscious beings. Desire for painlessness and pleasure arises specifically from knowledge of these, whereas desire shall come about for a means to these [i.e., to painlessness and pleasure] if there is awareness of [something’s] instrumentality to that which is desired [viz., painlessness and pleasure].”

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dvitīyaṁ prāpyānupūrvyāj janmopanayanaṁ dvijaḥ

dvitīyaṁ prāpyānupūrvyāj janmopanayanaṁ dvijaḥ |
vasan guru-kule dānto brahmādhīyīta cāhutaḥ ||
(Śrīmad Bhāgavatam: 11.17.22)

“After receiving in sequence the second birth, the upanayana [-saṁskāra], and being invited [by a guru], a twice-born (dvija) should dwell in the house of the guru, be disciplined, and study the Veda.”

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mātur yad agre jāyante dvitīyaṁ mauñji-bandhanāt

mātur yad agre jāyante dvitīyaṁ mauñji-bandhanāt |
brāhmaṇa-kṣatriya-viśas tasmād ete dvijāḥ smṛtāḥ ||
(Yājñavalkya Smṛti: 1.39)

“Since they are born first from a mother [i.e., by way of seminal birth] and second by the tying of mauñji [i.e., the upanayana-saṁskāra, which involves a ritual in which mauñji, a type of cane grass, is tied as a girdle around the initiate’s waist], these brāhmaṇas, kṣatriyas, and vaiśyas are known as the twice-born (dvijas).”

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mātur agre’dhi-jananaṁ dvitīyaṁ mauñji-bandhane

mātur agre’dhi-jananaṁ dvitīyaṁ mauñji-bandhane |
tṛtīyaṁ yajña-dīkṣāyāṁ dvijasya śruti-codanāt ||
(Manu Smṛti: 2.169)

“As per the precept of the Śruti, a twice-born’s birth is first from a mother, second by the tying of mauñji [i.e., the upanayana-saṁskāra, which involves a ritual in which mauñji, a type of cane grass, is tied as a girdle around the initiate’s waist], and the third by yajña-dīkṣā [i.e., initiation into performance of Vedic sacrifice].”

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janmanā brāhmaṇo jñeyaḥ saṁskārair dvija ucyate

janmanā brāhmaṇo jñeyaḥ saṁskārair dvija ucyate |
vidyayā yāti vipratvaṁ tribhiḥ śrotriya-lakṣaṇam ||
(Yājñavalkya; cited in Laghu Vaiṣṇava-toṣaṇī-ṭīkā and Vaiṣṇavānandinī-ṭīkā on Śrīmad Bhāgavatam: 10.16.2)

“One is to be known as a brāhmaṇa by birth. One is called a twice-born by saṁskāras. One attains vipratva [i.e., the status of being a vipra, a learned person] by learning. The characteristic of a śrotriya [i.e., one who is conversant in the Veda] is by these three [i.e., one who is born in a brāhmaṇa family, receives the necessary saṁskāras, and attains the necessary learning is accepted as being śrotriya, that is, conversant in the Vedas].”

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na brāhmaṇān me dayitaṁ rūpam etac catur-bhujam

na brāhmaṇān me dayitaṁ rūpam etac catur-bhujam |
sarva-vedamayo vipraḥ sarva-devamayo hy aham ||
duṣprajñā aviditvaivam avajānanty asūyavaḥ |
guruṁ māṁ vipram ātmānam arcādāv ijya-dṛṣṭayaḥ ||
(Śrīmad Bhāgavatam: 10.86.54–55)

“[Bhagavān Śrī Kṛṣṇa:] This four-armed form of mine is not dear [to me] more so than a brāhmaṇa since a brāhmaṇa is constituted of all the Vedas and I am constituted of all the devas. Not understanding this, detractors [of brāhmaṇas] lacking insight, who are seers of worshipability [only] in the deity and so on [i.e., not in the brāhmaṇa], disregard the brāhmaṇa—the guru, me, the Self [i.e., they disregard the brāhmaṇa, who is worshipable just by virtue of his caste, and even more worshipable because (1) he is the guru, that is, the teacher of all other castes in society, (2) he is me, that is, non-different from me by virtue of being a paramount dwelling place (adhiṣṭhāna) of mine, and (3) he is the Self, that is, a form of the Supreme Self (Paramātmā)].”

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nāham ijyā-prajātibhyāṁ tapasopaśamena vā

nāham ijyā-prajātibhyāṁ tapasopaśamena vā |
tuṣyeyaṁ sarva-bhūtātmā guru-śuśrūṣayā yathā ||
(Śrīmad Bhāgavatam: 10.80.34)

“I [Bhagavān], the Self of all beings, shall not be satisfied by sacrifice, higher birth [alt., procreation], austerity, or equilibrium as [I am] by service to the guru.”

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brāhmaṇo janmanā śreyān sarveṣāṁ prāṇinām iha

brāhmaṇo janmanā śreyān sarveṣāṁ prāṇinām iha |
tapasā vidyayā tuṣṭyā kim u mat-kalayā yutaḥ ||
(Śrīmad Bhāgavatam: 10.86.53)

“A brāhmaṇa by birth is the best of all living beings here, and all the more so [is superior to others when] endowed with austerity, learning, contentment, and worship of me.”

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tvaṁ hi brahma-vidāṁ śreṣṭhaḥ saṁskārān kartum arhasi

tvaṁ hi brahma-vidāṁ śreṣṭhaḥ saṁskārān kartum arhasi |
bālayor anayor nṝṇāṁ janmanā brāhmaṇo guruḥ ||
(Śrīmad Bhāgavatam: 10.8.6)

“[Nanda Mahārāja to Garga Muni:] Since you are the best of knowers of Brahman, you are fit to perform the saṁskāras for these two boys [viz., Kṛṣṇa and Balarāma]. A brāhmaṇa by birth is the guru of human beings.”

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