brāhmaṇaḥ kṣatriyo vaiśyas trayo varṇā dvijātayaḥ |
caturtha eka-jātis tu śūdro nāsti tu pañcamaḥ ||
(Manu Smṛti: 10.4)
“Brāhmaṇa, kṣatriya, and vaiśya—these three varṇas become the twice-born (dvijas). The fourth, the śūdra [-varṇa] is a caste (jāti), and there is no fifth [varṇa].”
brahma-kṣatriya-viṭ-śūdrā varṇās tv ādyās trayo dvijāḥ |
(Yājñavalkya Smṛti: 1.10)
“Brāhmaṇa, kṣatriya, vaiśya, and śūdra are the varṇas. The first three, however, [i.e., but not the fourth, the śūdras] become twice-born (dvija).”
saṁskārā yatrāvicchinnāḥ sa dvijo’jo jagāda yam |
(Śrīmad Bhāgavatam: 7.11.13)
“He in regard to whom the saṁskāras are uninterrupted and whom the Unborn One [viz., Brahmādeva] has mentioned [i.e., designated to be such] is a twice-born (dvija).”
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.”
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).”
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].”
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].”
eṣā akiñcanātyantikīty-ādi-saṁjñā bhaktir dvividhā—vaidhī rāgānugā ceti | tatra vaidhī śāstrokta-vidhinā pravartitā | sa ca vidhir dvividhaḥ | tatra prathamaḥ pravṛtti-hetuḥ, tad-anukrama-kartavyākartavyānāṁ jñāna-hetuś ca | prathamas tūdāhṛtaḥ—‘tasmād ekena manasā bhagavān sātvatāṁ patiḥ | śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā ||’ ity-ādinā | dvitīyaś cārcana-vratādi-gataḥ | tam āha—‘mām eva nairapekṣyeṇa bhakti-yogena vindati | bhakti-yogaṁ sa labhata evaṁ yaḥ pūjayeta mām ||’ nairapekṣyeṇa ahaitukena | ahaituka-bhakti-yoga eva kathaṁ syāt? tatrāha—bhakti-yogam iti | evaṁ—‘yadā sva-nigamenoktaṁ dvijatvaṁ prāpya pūruṣaḥ | yathā yajeta māṁ bhaktyā śraddhayā tan nibodha me || arcāyāṁ sthaṇḍile’gnau vā sūrye vāpsu hṛdi dvije | dravyeṇa bhakti-yutko’rcet sva-guruṁ mām amāyayā ||’ ity-ādy-ukta-vidhinā | evam ekādaśī-janmāṣṭamy-ādi-gato’pi jñeyaḥ | atha vaidhī-bhedāḥ śaraṇāpatti-śrī-gurv-ādi-sat-sevā-śravaṇa-kīrtanādayaḥ | ete ca pratyekam api dvi-trādayaḥ samudityāpi kāraṇāni bhavanti, tathā śravaṇāt | tatra prathamataḥ śaraṇāpattiḥ |
(Bhakti Sandarbha: 235–236)
“This bhakti known as ‘unconditional’ (akiñcanā), ‘absolute’ (ātyantiki), and so on [e.g., ‘causeless’ (ahaitukī), ‘non-deceitful’ (akaitava), etc., meaning, this bhakti that is propounded throughout Śrīmad Bhāgavatam] is of two types: vaidhī and rāgānugā. In this regard, vaidhī [-bhakti] is [bhakti that is] impelled by injunctions stated in the śāstra. Such injunctions, furthermore, are of two types. In that regard, the first [type of injunction] is that which is a cause of the inclination [to enact bhakti], and [the second type] is that which is a cause of knowledge of what is to be done, what is not to be done, and the order [in which things are meant to be] therein [i.e., in such bhakti]. The first [type of injunction] is illustrated [in SB 1.2.14], ‘Therefore, Bhagavān, the Protector of the sātvatas [i.e., his bhaktas], is to be heard about, to be praised, to be meditated upon, and to be worshiped continuously with one mind [i.e., with a one-pointed mind].’ The second [type of injunction], furthermore, is that which is related to ritual worship (arcana), rites (vratas), and so forth. Bhagavān Śrī Kṛṣṇa describes that [in SB 11.27.53], ‘One attains me specifically through the practice (yoga) of bhakti without motive [i.e., through unconditional prema], and one who shall worship me in this way shall attain that practice (yoga) of bhakti [i.e., that unconditional prema].’ ‘Without motive’ (nairapekṣyeṇa) means without cause [i.e., without desire for any object other than me and bhakti to me, meaning, if one engages in a motiveless practice of bhakti—unconditional prema-bhakti—wherein there is no other cause, that is, no other object of pursuit than Bhagavān himself and bhakti to him, then as a result of that motiveless practice of bhakti one will attain Bhagavān Śrī Kṛṣṇa]. [In this regard one may wonder,] ‘How can specifically a practice (yoga) of bhakti without cause come about [i.e., if one can attain Bhagavān Śrī Kṛṣṇa by way of a motiveless practice of bhakti, then how can one attain that motiveless practice of bhakti]?’ To this, he says bhakti-yogam … [i.e., Śrī Kṛṣṇa states the second half of the verse wherein he says that one should perform ritual worship (pūjā) of himself ‘in this way’ (evaṁ)]. ‘In this way’ (evaṁ) means in accord with stated injunctions [mentioned earlier by Bhagavān Śrī Kṛṣṇa in SB 11.27.8–9], ‘Having attained the twice-bornness stated by the precept applicable to themself [i.e., the type of twice-bornness that is enjoined in the directives in the Veda for their personal eligibility (adhikāra), meaning, their particular caste (jāti) and so forth], when and how a person should worship me with bhakti and śraddhā—hear that from me. One endowed with bhakti should unaffectedly worship me, [I who am] one’s own Guru, in a deity, [or, if that is not possible, then in the first of whichever of the following is possible], on a piece of ground leveled for the performance of sacrifice, in a fire, in the sun, in water, in the heart, or in a twice-born.’ Similarly, [the second type of injunction] is to be understood to also be related to Ekādaśī, Janmāṣṭamī, and so forth [i.e., the injunctions that cover when and how rites like those related to Ekādaśī and Janmāṣṭamī are to be performed are also to be considered instances of the second type of injunctions that impel the practice of vaidhī-bhakti].
“Now, the divisions of vaidhī [i.e., the various forms of vaidhī-bhakti] are śaraṇāpatti [i.e., śaraṇāgati], service to the sat beginning with the blessed guru, hearing (śravaṇa), praising (kīrtana), and so on. These [i.e., the various forms of vaidhī-bhakti], furthermore, both individually and in combinations of two, three, or more, become means [by which bhāva becomes manifest] because of hearing so [i.e., because examples of bhāva becoming manifest through engagement in them are heard about in the śāstra]. Therein [i.e., among the divisions of vaidhī-bhakti], firstly there is śaraṇāpatti.”
