kibÄ - whether; vipra - a brÄhmaṇa; kibÄ - whether; nyÄsÄ« - a sannyÄsÄ«; śūdra - a śūdra; kene - why; naya - not; yei - anyone who; kṛṣṇa-tattva-vettÄ - a knower of the science of Kṛṣṇa; sei - that person; guru - the spiritual master; haya - is.
“Whether one is a brÄhmaṇa, a sannyÄsÄ« or a śūdra — regardless of what he is — he can become a spiritual master if he knows the science of Kṛṣṇa.â€
This verse is very important to the Kṛṣṇa consciousness movement. In his Amá¹›ta-pravÄha-bhÄá¹£ya, ÅšrÄ«la Bhaktivinoda ṬhÄkura explains that one should not think that because ÅšrÄ« Caitanya MahÄprabhu was born a brÄhmaṇa and was situated in the topmost spiritual order as a sannyÄsÄ«, it was improper for Him to receive instructions from ÅšrÄ«la RÄmÄnanda RÄya, who belonged to the śūdra caste. To clarify this matter, ÅšrÄ« Caitanya MahÄprabhu informed RÄmÄnanda RÄya that knowledge of Kṛṣṇa consciousness is more important than caste. In the system of varṇÄÅ›rama-dharma there are various duties for the brÄhmaṇas, ká¹£atriyas, vaiÅ›yas and śūdras. Actually the brÄhmaṇa is supposed to be the spiritual master of all other varṇas, or classes, but as far as Kṛṣṇa consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Kṛṣṇa consciousness is on the platform of the spirit soul. To spread Kṛṣṇa consciousness, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brÄhmaṇa, ká¹£atriya, vaiÅ›ya, śūdra, sannyÄsÄ«, gá¹›hastha or whatever. If one simply understands this science, he can become a spiritual master.
It is stated in the Hari-bhakti-vilÄsa that one should not accept initiation from a person who is not in the brahminical order if there is a fit person in the brahminical order present. This instruction is meant for those who are overly dependent on the mundane social order and is suitable for those who want to remain in mundane life. If one understands the truth of Kṛṣṇa consciousness and seriously desires to attain transcendental knowledge for the perfection of life, he can accept a spiritual master from any social status, provided the spiritual master is fully conversant with the science of Kṛṣṇa. ÅšrÄ«la BhaktisiddhÄnta SarasvatÄ« ṬhÄkura also states that although one is situated as a brÄhmaṇa, ká¹£atriya, vaiÅ›ya, śūdra, brahmacÄrÄ«, vÄnaprastha, gá¹›hastha or sannyÄsÄ«, if he is conversant in the science of Kṛṣṇa he can become a spiritual master as vartma-pradarÅ›aka-guru, dÄ«ká¹£Ä-guru or Å›iká¹£Ä-guru. The spiritual master who first gives information about spiritual life is called the vartma-pradarÅ›aka-guru, the spiritual master who initiates according to the regulations of the Å›Ästras is called the dÄ«ká¹£Ä-guru, and the spiritual master who gives instructions for elevation is called the Å›iká¹£Ä-guru. Factually the qualifications of a spiritual master depend on his knowledge of the science of Kṛṣṇa. It does not matter whether he is a brÄhmaṇa, ká¹£atriya, sannyÄsÄ« or śūdra. This injunction given by ÅšrÄ« Caitanya MahÄprabhu is not at all against the injunctions of the Å›Ästras. In the Padma PurÄṇa it is said:
na śūdrÄ bhagavad-bhaktÄs te ’pi bhÄgavatottamÄḥ
sarva-varṇeá¹£u te śūdrÄ ye na bhaktÄ janÄrdane
One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family. However, even if a vipra, or brÄhmaṇa, is very expert in the six brahminical activities (paá¹hana, pÄá¹hana, yajana, yÄjana, dÄna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣṇava. But if one is born in the family of caṇá¸Älas yet is well versed in Kṛṣṇa consciousness, he can become a guru. These are the Å›Ästric injunctions, and strictly following these injunctions, ÅšrÄ« Caitanya MahÄprabhu, as a gá¹›hastha named ÅšrÄ« ViÅ›vambhara, was initiated by a sannyÄsÄ«-guru named Īśvara PurÄ«. Similarly, ÅšrÄ« NityÄnanda Prabhu was initiated by MÄdhavendra PurÄ«, a sannyÄsÄ«. According to others, however, He was initiated by Laká¹£mÄ«pati TÄ«rtha. Advaita Ä€cÄrya, although a gá¹›hastha, was initiated by MÄdhavendra PurÄ«, and ÅšrÄ« RasikÄnanda, although born in a brÄhmaṇa family, was initiated by ÅšrÄ« ÅšyÄmÄnanda Prabhu, who was not born in a caste brÄhmaṇa family. There are many instances in which a born brÄhmaṇa took initiation from a person who was not born in a brÄhmaṇa family. The brahminical symptoms are explained in ÅšrÄ«mad-BhÄgavatam (7.11.35), wherein it is stated:
yasya yal-laká¹£aṇaá¹ proktaá¹ puá¹so varṇÄbhivyañjakam
yad anyatrÄpi dṛśyeta tat tenaiva vinirdiÅ›et
If a person is born in a śūdra family but has all the qualities of a spiritual master, he should be accepted not only as a brÄhmaṇa but as a qualified spiritual master also. This is also the instruction of ÅšrÄ« Caitanya MahÄprabhu. ÅšrÄ«la BhaktisiddhÄnta SarasvatÄ« ṬhÄkura therefore introduced the sacred thread ceremony for all Vaiṣṇavas according to the rules and regulations.
Sometimes a Vaiṣṇava who is a bhajanÄnandÄ« does not take the sÄvitra-saá¹skÄra (sacred thread initiation), but this does not mean that this system should be used for preaching work. There are two kinds of Vaiṣṇavas — bhajanÄnandÄ« and goá¹£á¹hy-ÄnandÄ«. A bhajanÄnandÄ« is not interested in preaching work, but a goá¹£á¹hy-ÄnandÄ« is interested in spreading Kṛṣṇa consciousness to benefit the people and increase the number of Vaiṣṇavas. A Vaiṣṇava is understood to be above the position of a brÄhmaṇa. As a preacher, he should be recognized as a brÄhmaṇa; otherwise there may be a misunderstanding of his position as a Vaiṣṇava. However, a Vaiṣṇava brÄhmaṇa is not selected on the basis of his birth but according to his qualities. Unfortunately, those who are unintelligent do not know the difference between a brÄhmaṇa and a Vaiṣṇava. They are under the impression that unless one is a brÄhmaṇa he cannot be a spiritual master. For this reason only, ÅšrÄ« Caitanya MahÄprabhu makes the statement in this verse:
kibÄ vipra, kibÄ nyÄsÄ«, śūdra kene naya
yei kṛṣṇa-tattva-vettÄ, sei ‘guru’ haya
If one becomes a guru, he is automatically a brÄhmaṇa. Sometimes a caste guru says that ye kṛṣṇa-tattva-vettÄ, sei guru haya means that one who is not a brÄhmaṇa may become a Å›iká¹£Ä-guru or a vartma-pradarÅ›aka-guru but not an initiator guru. According to such caste gurus, birth and family ties are considered foremost. However, the hereditary consideration is not acceptable to Vaiṣṇavas. The word guru is equally applicable to the vartma-pradarÅ›aka-guru, Å›iká¹£Ä-guru and dÄ«ká¹£Ä-guru. Unless we accept the principle enunciated by ÅšrÄ« Caitanya MahÄprabhu, this Kṛṣṇa consciousness movement cannot spread all over the world. According to ÅšrÄ« Caitanya MahÄprabhu’s intentions, pá¹›thivÄ«te Äche yata nagarÄdi-grÄma sarvatra pracÄra haibe mora nÄma. ÅšrÄ« Caitanya MahÄprabhu’s cult must be preached all over the world. This does not mean that people should take to His teachings and remain śūdras or caṇá¸Älas. As soon as one is trained as a pure Vaiṣṇava, he must be accepted as a bona fide brÄhmaṇa. This is the essence of ÅšrÄ« Caitanya MahÄprabhu’s instructions in this verse.
