Śrīmad Bhāgavatam – Page 3

puruṣeṣv api rājendra supātraṁ brāhmaṇaṁ viduḥ

puruṣeṣv api rājendra supātraṁ brāhmaṇaṁ viduḥ |
tapasā vidyayā tuṣṭyā dhatte vedaṁ hares tanum ||
nanv asya brāhmaṇā rājan kṛṣṇasya jagad-ātmanaḥ |
punantaḥ pāda-rajasā tri-lokīṁ daivataṁ mahat ||
(Śrīmad Bhāgavatam: 7.14.41–42)

“Even among [all] embodied beings, O Emperor, know the brāhmaṇa, who by way of austerity, knowledge, and satisfaction carries the Veda—a form of Hari [himself]—to be a most worthy recipient [of respect]. Indeed, O King, brāhmaṇas, who are purifying of the three worlds with [their] foot-dust, are a great object of worship (daivata) [even] for him, Kṛṣṇa, the Self of the world.”

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bhūteṣu vīrudbhya uduttamā ye

bhūteṣu vīrudbhya uduttamā ye
sarīsṛpās teṣu sabodha-niṣṭhāḥ |
tato manuṣyāḥ pramathās tato’pi
gandharva-siddhā vibudhānugā ye ||
devāsurebhyo maghavat-pradhānā
dakṣādayo brahma-sutās tu teṣām |
bhavaḥ paraḥ so’tha viriñca-vīryaḥ
sa mat-paro’haṁ dvija-deva-devaḥ ||
na brāhmaṇais tulaye bhūtam anyat
paśyāmi viprāḥ kim ataḥ paraṁ tu |
yasmin nṛbhiḥ prahutaṁ śraddhayāham
aśnāmi kāmaṁ na tathāgni-hotre ||
dhṛtā tanūr uśatī me purāṇī
yeneha sattvaṁ paramaṁ pavitram |
śamo damaḥ satyam anugrahaś ca
tapas titikṣānubhavaś ca yatra ||
(Śrīmad Bhāgavatam: 5.5.21–24)

“Among [all] entities [in this world], those endowed with consciousness among those which are mobile are greatly superior to vegetation [i.e., immobile entities]. Humans beings are [greatly superior] to them. The pramathas are [greatly superior] even to them. The gandharvas [are greatly superior to them], the siddhas [are greatly superior to them], the followers of the devas [i.e., the kinnaras and others, are greatly superior to them], the asuras [are greatly superior to them], the devas led by Indra [are greatly superior to them], the sons of Brahmā led by Dakṣa [i.e., the prajāpatis, are greatly superior to them], and among them, Bhava [i.e., Śiva] is supreme. He then is the scion of Viriñca [i.e., the son of Brahmā, meaning, Brahmā is superior to him]. He [viz., Brahmā] is he whose superior is me [i.e., I am superior to Brahmā], and I am he whose devas [i.e., objects of worship] are the devas [i.e., the illustrious ones] among the twice-born [i.e., my objects of worship are the brāhmaṇas, and thus the brāhmaṇas are superior even to me]. O brāhmaṇas! I do not equate any other entity [in this world] with brāhmaṇas. So do I see anyone superior to them? [Certainly not. Any why not?] I eat at will excellent oblations [offered] with śraddhā by human beings unto them [viz., brāhmaṇas], and not so [do I eat oblations offered] in a fire sacrifice. By them [viz., brāhmaṇas] my dear, primeval figure [viz., the Veda] is carried here [in this world] and in them supremely pure sattva, equanimity, sense control, truthfulness, compassion, austerity, forbearance, and realization dwell.”

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brahmaṇya-devaḥ puruṣaḥ purātano

brahmaṇya-devaḥ puruṣaḥ purātano
nityaṁ harir yac-caraṇābhivandanāt |
avāpa lakṣmīm anapāyinīṁ yaśo
jagat-pavitraṁ ca mahattamāgraṇīḥ ||
yat-sevayāśeṣa-guhāśayaḥ svarāḍ
vipra-priyas tuṣyati kāmam īśvaraḥ |
tad eva tad-dharma-parair vinītaiḥ
sarvātmanā brahma-kulaṁ niṣevyatām ||
pumān labhetānativelam ātmanaḥ
prasīdato’tyanta-śamaṁ svataḥ svayam |
yan-nitya-sambandha-niṣevayā tataḥ
paraṁ kim atrāsti mukhaṁ havir-bhujām ||
aśnāty anantaḥ khalu tattva-kovidaiḥ
śraddhā-hutaṁ yan-mukha ijya-nāmabhiḥ |
na vai tathā cetanayā bahiṣ-kṛte
hutāśane pāramahaṁsya-paryaguḥ ||
yad brahma nityaṁ virajaṁ sanātanaṁ
śraddhā-tapo-maṅgala-mauna-saṁyamaiḥ |
samādhinā bibhrati hārtha-dṛṣṭaye
yatredam ādarśa ivāvabhāsate ||
teṣām ahaṁ pāda-saroja-reṇum
āryā vaheyādhi-kirīṭam āyuḥ |
yaṁ nityadā bibhrata āśu pāpaṁ
naśyaty amuṁ sarva-guṇā bhajanti ||
(Śrīmad Bhāgavatam: 4.21.38–43)

“[Pṛthu Mahārāja addresses an assembly of devas, brāhmaṇas, and kings:] By respectfully bowing to whose feet the Deva [i.e., the Best] of those supportive of brāhmaṇas, the Primeval Puruṣa, the Foremost of the greatest of the mahats—Hari [himself]—attains imperishable Lakṣmī and glory purifying of the [entire] world, and by worshiping whom he who dwells in the hearts of all, he who is self-manifest, he to whom the brāhmaṇas are dear [alt., he who is dear to the brāhmaṇas], Īśvara [viz., again, Hari himself], is satisfied as desired—that brāhmaṇa caste specifically is to be worshiped in all respects by cultured persons devoted to his [viz., Śrī Hari’s] dharma. Through whose mouth, and indeed not so through a fire devoid of consciousness, the Infinite One [viz., Hari]—he whose words are graspable [only] by paramahaṁsas—eats an oblation [offered] with reverence and obeisances unto the objects of worship [i.e., the devas] by persons cognizant of the reality, and by means of worship in regular connection with whom a person on their own [i.e., without engaging in cultivation of jñāna] without any great delay can, by virtue of [thereby acquiring] a purified mind, attain absolute equanimity [i.e., mokṣa]—what greater mouth of the devas exists in this world than that [i.e., than the mouth of a brāhmaṇa]? O honorable people! All my life may I carry atop my crown the dust of the lotus feet of they who by means of faith, austerity, well-being, silence, restraint, and samādhi [i.e., steadiness of mind] perpetually carry the pure, eternal Veda, in which this [world] appears as though in a mirror, for the sake of sight [i.e., understanding] of its [i.e., the Veda’s] object, [those brāhmaṇas’ foot dust] which quickly destroys the sin of one who always carries it [atop the head]. All qualities take shelter in him [i.e., in one who honors the foot dust of brāhmaṇas].”

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yasyāmṛtāmala-yaśaḥ-śravaṇāvagāhaḥ

yasyāmṛtāmala-yaśaḥ-śravaṇāvagāhaḥ
sadyaḥ punāti jagad āśvapacād vikuṇṭhaḥ |
so’haṁ bhavadbhya upalabdha-sutīrtha-kīrtiś
chindyāṁ sva-bāhum api vaḥ pratikūla-vṛttim ||
yat-sevayā caraṇa-padma-pavitra-reṇuṁ
sadyaḥ kṣatākhila-malaṁ pratilabdha-śīlam |
na śrīr viraktam api māṁ vijahāti yasyāḥ
prekṣā-lavārtham itare niyamān vahanti ||
nāhaṁ tathādmi yajamāna-havir vitāne
ścyotad-ghṛta-plutam adan huta-bhuṅ-mukhena |
yad brāhmaṇasya mukhataś carato’nughāsaṁ
tuṣṭasya mayy avahitair nija-karma-pākaiḥ ||
yeṣāṁ bibharmy aham akhaṇḍa-vikuṇṭha-yoga-
māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ |
viprāṁs tu ko na viṣaheta yad-arhaṇāmbhaḥ
sadyaḥ punāti saha-candra-lalāma-lokān ||
ye me tanūr dvija-varān duhatīr madīyā
bhūtāny alabdha-śaraṇāni ca bheda-buddhyā |
drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān
gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ ||
ye brāhmaṇān mayi dhiyā kṣipato’rcayantas
tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ |
vāṇyānurāga-kalayātmajavad gṛṇantaḥ
sambodhayanty aham ivāham upāhṛtas taiḥ ||
(Śrīmad Bhāgavatam: 3.16.6–11)

“[Śrī Bhagavān addresses the four Kumāras:] He upon plunging into the nectar of hearing about whose untainted glory the [whole] world is immediately purified, including [even] dog-cookers—[that is,] I, Vikuṇṭha [i.e., Bhagavān]—who have attained the fame of being an excellent tīrtha [i.e., source of purification] because of you all [i.e., because of all of you brāhmaṇas], by the worship of whom I am (1) endowed with purifying dust on my lotus feet, (2) purged of all contamination instantly, (3) possessed of good character, and (4) such that Śrī—for the sake of [attaining] an instant of whose attention others [viz., the devas led by Brahmā] observe restraints (niyamas) [i.e., austerities, etc.]—does not abandon me although [I am] detached—[I who am such] shall cut off even my own arm [if it is] unfavorably engaged [towards you brāhmaṇas]. I do not eat an oblation from a performer of yajña in a sacrifice through the mouth of the fire [in the sacrifice] as I eat each morsel covered with dripping ghee through the mouth of an eating brāhmaṇa who is satisfied with the results of his own actions offered to me [i.e., I am more satisfied with offerings made to brāhmaṇas than I am with offerings made to me directly in the fire of a yajña]. Who would not forgive [even misbehaved] brāhmaṇas, whose taintless foot dust I carry on my crown—I who am possessed of the undivided and unchecked magnificence of [my] yogamāyā [potency] and whose worship water [i.e., the water used to worship whose feet] immediately purifies all planes along with Śiva? [i.e., everyone should forgive brāhmaṇas if they commit some transgression since even I do so and carry the foot dust of brāhmaṇas atop my head]. The principal administrator of justice’s [viz., Yamarāja’s] vultures [i.e., emissaries in vulture of form], wrathful like snakes, angrily tear apart they of vision impaired by sin who see the best of the twice-born, cows, and living beings devoid of shelter—[who are] forms of me [i.e., who are dwelling places (adhiṣṭhānas) of mine] and [who are] my own—with thought of distinction [from me, i.e., without recognizing that brāhmaṇas are objects of my sense of ‘I,’ cows are objects of my sense of ‘my,’ and the shelterless are objects of my compassion]. I am captivated by they of satisfied heart and lotus faces moistened with the nectar of gentle smiles who assuage [even] insulting brāhmaṇas just as I do [in the case of Bhṛgu and others], worshiping [them] with mind upon me [i.e., with vision of me within them] and praising [them] with speech replete with the art of affection like a son [who similarly pacifies his angry father].”

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varṇānām āśramāṇāṁ ca janma-bhūmy-anusāriṇīḥ

varṇānām āśramāṇāṁ ca janma-bhūmy-anusāriṇīḥ |
āsan prakṛtayo nṝṇāṁ nīcair nīcottamottamāḥ ||
(Śrīmad Bhāgavatam: 11.17.15)

“The lower, low, higher, and higher characteristics of the varṇas and āśramas of human beings have come about according to [their] place of birth [from the body of the Puruṣa described earlier in SB 11.17.13–14, i.e., the śūdras, vaiśyas, kṣatriyas, and brāhmaṇas are ranked from low to high in accord with their respective birth places from the feet, thighs, arms, and face of the Puruṣa, and gṛhasthas, brahmacārīs, vānaprasthas, and sannyāsīs are ranked from low to high in accord with their respective birth places from the loins, heart, chest, and head of the Puruṣa].”

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ahiṁsā satyam asteyam akāma-krodha-lobhatā

ahiṁsā satyam asteyam akāma-krodha-lobhatā |
bhūta-priya-hitehā ca dharmo’yaṁ sarva-varṇikaḥ ||
(Śrīmad Bhāgavatam: 11.17.21)

“Non-violence, truthfulness, non-thievery, the absence of lust, anger, and greediness, action that is beneficial and pleasing to [all] beings [alt., fondness and well-wishing for all beings]—this is the dharma for all varṇas [i.e., these qualities are fit to be cultivated by the members of all the varṇas and by those outside the four varṇas as well].”

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aśaucam anṛtaṁ steyaṁ nāstikyaṁ śuṣka-vigrahaḥ

aśaucam anṛtaṁ steyaṁ nāstikyaṁ śuṣka-vigrahaḥ |
kāmaḥ krodhaś ca tarṣaś ca svabhāvo’ntyāvasāyinām ||
(Śrīmad Bhāgavatam: 11.17.20)

“Non-cleanliness, dishonesty, thievery, faithlessness, dry [i.e., baseless] quarrel, lust, anger, and greed are the nature of lowest dwellers [i.e., those born outside the four varṇas in the lowest of castes (antyajas)].”

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śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam

śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam |
mad-bhaktiś ca dayā satyaṁ brahma-prakṛtayas tv imāḥ ||
tejo balaṁ dhṛtiḥ śauryaṁ titikṣaudāryam udyamaḥ |
sthairyaṁ brahmaṇyam aiśvaryaṁ kṣatra-prakṛtayas tv imāḥ ||
āstikyaṁ dāna-niṣṭhā ca adambho brahma-sevanam |
atuṣṭir arthopacayair vaiśya-prakṛtayas tv imāḥ ||
śuśrūṣaṇaṁ dvija-gavāṁ devānāṁ cāpy amāyayā |
tatra labdhena santoṣaḥ śūdra-prakṛtayas tv imāḥ ||
(Śrīmad Bhāgavatam: 11.17.16–19)

“Equanimity, self-control, austerity, cleanliness, contentment, forbearance, straightforwardness, bhakti to me, compassion, and truthfulness—these are the characteristics of brāhmaṇas. Might, vigor, resolve, valor, tolerance, munificence, endeavor, steadiness, brahmaṇya [i.e., support of brāhmaṇas], and dominion—these are the characteristics of kṣatriyas. Faith (āstikya) [in the śāstra], charitability, non-deceitfulness [i.e., honesty], service to brāhmaṇas, and non-satiation with increases of wealth—these are the characteristics of vaiśyas. Service without deceit to the twice-born, cows, and the devas, and satisfaction with that which is attained thereby—these are the characteristics of śūdras.”

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śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam

śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam |
jñānaṁ dayācyutātmatvaṁ satyaṁ ca brahma-lakṣaṇam ||
śauryaṁ vīryaṁ dhṛtis tejas tyāgaś cātma-jayaḥ kṣamā |
brahmaṇyatā prasādaś ca satyaṁ ca kṣatra-lakṣaṇam ||
deva-gurv-acyute bhaktis tri-varga-paripoṣaṇam |
āstikyam udyamo nityaṁ naipuṇyaṁ vaiśya-lakṣaṇam ||
śūdrasya san-natiḥ śaucaṁ sevā svāminy amāyayā |
amantra-yajño hy asteyaṁ satyaṁ go-vipra-rakṣaṇam ||
(Śrīmad Bhāgavatam: 7.11.21–24)

“Equanimity, self-control, austerity, cleanliness, contentment, forbearance, straightforwardness, knowledge, compassion, being of mind upon Acyuta [i.e., devotion to Śrī Viṣṇu], and truthfulness are characteristics of a brāhmaṇa. Valor, influence, resolve, might, charitablility, control of the mind, tolerance, brahmaṇyatā [i.e., being supportive of brāhmaṇas], clarity [alt., kindness], and truthfulness are the characteristics of a kṣatriya. Bhakti to the devas, the guru, and Acyuta [i.e., Viṣṇu], fostering the tri-varga [i.e., dharma, artha, and kāma], faith (āstikya) [in the śāstra], continuous endeavor, and expertise are the characteristics of a vaiśya. [Offering] Obeisances to the sat, cleanliness, service to one’s master without deceit, [performing] sacrifice (yajña) without [uttering] mantras, non-thievery, truthfulness, and protection of cows and brāhmaṇas are the [characteristics] of a śūdra.”

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yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam

yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam |
yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet ||
(Śrīmad Bhāgavatam: 7.11.35)

“If a characteristic which is said to be an indicator of a person’s varṇa should be observed even elsewhere [i.e., even in a person born in a different varṇa], one should designate him [i.e., the person in whom the characteristic was observed] specifically with that [i.e., with the varṇa of that characteristic which was observed].”

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