Bīja-pradaḥ pitā. So why Kṛṣṇa will not be accepted? And actually that is happening. They are coming from different groups, but because every one of us is Kṛṣṇa's son, Kṛṣṇa's part and parcel, therefore simply it requires a little attentive hearing about Kṛṣṇa. Śravaṇādi-śuddha-citte karaye udaya. Sevonmukhe hi jihvādau svayam eva sphuraty adhaḥ (Brs. 1.2.234).
In the Caitanya-caritāmṛta it is said, śravaṇādi-śuddha-citte karaye udaya (CC Madhya 22.107). Kṛṣṇa is there, in everyone's heart. Īśvaraḥ sarva-bhūtānām (BG 18.61). But we do not know. But Kṛṣṇa and Kṛṣṇa consciousness can be awakened simply by hearing from the realized person.
Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25). Satāṁ prasaṅgāt. From the lips of devotee when it is heard, then it becomes hṛt-karṇa-rasāyana: it becomes very pleasing to the ear and to the heart. Taj-joṣaṇāt, if one cultivates in that way, āśu apavarga-vartmani śraddhā bhaktir ratir anukramiṣyati. These are the formulas.
So the process should be to receive the knowledge by disciplic succession, not sporadically hearing sometimes this scholar, hearing sometimes this scholar. "I interpret in my scholarship." No. This thing will not. Our process is, as directed by Sanātana Gosvāmī, avaiṣṇava-mukhodgīrṇa-pūta-hari-kathāmṛtam. Hari-kathā is amṛta. Amṛta. But still, it should not be received when it is uttered by some avaiṣṇava.
There is another direction: avaiṣṇavo gurur na sa syāt. Sat-karma-nipuṇo vipro mantra-tantra-viśāradaḥ (Padma Purāṇa). A person, a brāhmin, sat-karma-nipuṇaḥ. brāhmin's business is become to become scholar and to make others scholar. Paṭhana pāṭhana, yajana yājana. He must be a worshiper and he must teach others how to worship. Paṭhana pāṭhana yajana yājana dāna pratigraha. brāhmin should receive charity and he makes immediately distribute the charity.
So these, these are the occupational duty of brāhmin. Paṭhana pāṭhana. Sat-karma, sat-karma-nipuṇaḥ. A brāhmin, he is very expert in his business, sat-karma. Sat-karma-nipuṇo mantra-tantra-viśāradaḥ. And he has read the Vedic literatures and tantras very nicely. Viśārada. Still, if he's not a Vaiṣṇava, then avaiṣṇava gurur na sa syāt.
By that only qualification, that he's not a Vaiṣṇava, he cannot become guru, whereas, on the other's hand, sad-vaiṣṇavaḥ śva-pacaḥ guru. If a person, śva-pacaḥ—śva-pacaḥ means coming of the family of dog-eaters, caṇḍāla—if he has become a Vaiṣṇava, sadācāra-sampanna-vaiṣṇava, sa guruḥ syāt, you can accept him as guru. There are so many instances. Śrīman Rāmānujācārya's guru was not from a brāhmin family, but still, he accepted guru.
So in the Vaiṣṇava literature . . . just like Haridāsa Ṭhākura. Haridāsa Ṭhākura, we give "Jaya. Ṭhākura Haridāsa Ṭhākura ki jaya," we say. This Haridāsa Ṭhākura was born in a Muhammadan family. And Caitanya Mahāprabhu made him Nāmācārya Śrīla Haridāsa Ṭhākura. He was chanting Hare Kṛṣṇa mantra daily three hundred thousands of times. So Caitanya Mahāprabhu selected him nāmācārya. Caitanya Mahāprabhu Himself came to broadcast the glory of Hare Kṛṣṇa mahā-mantra. So instead of becoming Himself the ācārya, He designated Haridāsa Ṭhākura as ācārya.