The varṇāśrama system delineates the divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra. It also sets forth the system of saṁskāras. The garbhādhāna saṁskāra, the ceremony for begetting a child, must be observed by the higher section of people, namely the dvijas. One who follows the garbhādhāna saṁskāra system is actually twice-born, but those who do not, who deviate from the principles of varṇāśrama-dharma, are called dvija-bandhus. The principal occupations for a brāhmaṇa are worshiping the Deity, teaching others how to worship the Deity, studying the Vedic literatures, teaching the Vedic literatures, accepting charity from others and again giving charity to others. A brāhmaṇa should make his livelihood from these six occupational duties. The duty of a kṣatriya is to give protection to the citizens and levy taxes upon them, but he is forbidden to tax the brāhmaṇas. The members of the Kṛṣṇa consciousness movement should therefore be exempt from government taxation. Kṣatriyas may tax everyone but the brāhmaṇas. Vaiśyas should cultivate the land, produce food grains and protect the cows, whereas the śūdras, who by quality never become brāhmaṇas, kṣatriyas or vaiśyas, should serve the three higher classes and be satisfied. Other means of livelihood are also prescribed for the brāhmaṇas, and these are four-śālīna, yāyāvara, śila, and uñchana. Each of these occupational duties is successively better.
Dvija-bandhu
Srimad-Bhagavatam
SB Canto 1
Originally the Veda is one. But Śrīla Vyāsadeva divided the original Veda into four, namely Sāma, Yajur, Ṛg, Atharva, and then again they were explained in different branches like the Purāṇas and the Mahābhārata. Vedic language and the subject matter are very difficult for ordinary men. They are understood by the highly intelligent and self-realized brāhmaṇas. But the present age of Kali is full of ignorant men. Even those who are born by a brāhmaṇa father are, in the present age, no better than the śūdras or the women. The twice-born men, namely the brāhmaṇas, kṣatriyas and vaiśyas, are expected to undergo a cultural purificatory process known as saṁskāras, but because of the bad influence of the present age the so-called members of the brāhmaṇa and other high-order families are no longer highly cultured. They are called the dvija-bandhus, or the friends and family members of the twice-born. But these dvija-bandhus are classified amongst the śūdras and the women. Śrīla Vyāsadeva divided the Vedas into various branches and subbranches for the sake of the less intelligent classes like the dvija-bandhus, śūdras and women.
If the father and the mother do not undertake the process of spiritual family planning and simply beget children out of passion only, their children are called dvija-bandhus. These dvija-bandhus are certainly not as intelligent as the children of the regular twice-born families. The dvija-bandhus are classified with the śūdras and the woman class, who are by nature less intelligent. The śūdras and the woman class do not have to undergo any saṁskāra save and except the ceremony of marriage.
Śrīmatī Kuntī claims herself unfit to see the Lord because of her being a woman. This is claimed because women, śūdras (the laborer class) and the dvija-bandhus, or the wretched descendants of the higher three classes, are unfit by intelligence to understand transcendental subject matter concerning the spiritual name, fame, attributes, forms, etc., of the Supreme Absolute Truth. Such persons, although they are unfit to enter into the spiritual affairs of the Lord, can see Him as the arcā-vigraha, who descends on the material world just to distribute favors to the fallen souls, including the above-mentioned women, śūdras and dvija-bandhus. Because such fallen souls cannot see anything beyond matter, the Lord condescends to enter into each and every one of the innumerable universes as the Garbhodakaśāyī Viṣṇu, who grows a lotus stem from the lotuslike depression in the center of His transcendental abdomen, and thus Brahmā, the first living being in the universe, is born.
The meditators worship a form within the mind. Therefore, the Lord is merciful even to the women, śūdras and dvija-bandhus, provided they agree to visit the temple of worship in different forms made for them. Such temple visitors are not idolaters, as alleged by some men with a poor fund of knowledge. All the great ācāryas established such temples of worship in all places just to favor the less intelligent, and one should not pose himself as transcending the stage of temple worship while one is actually in the category of the śūdras and the women or less. One should begin to see the Lord from His lotus feet, gradually rising to the thighs, waist, chest and face. One should not try to look at the face of the Lord without being accustomed to seeing the lotus feet of the Lord.
The rigidity of the so-called caste system in Hindu society became prominent within only one hundred years or so when the number of dvija-bandhus, or disqualified men in the families of higher castes, increased. Lord Śrī Caitanya revived the original Vedic system, and He elevated Ṭhākura Haridāsa to the position of nāmācārya, or the authority in preaching the glories of the holy name of the Lord, although His Holiness Śrīla Haridāsa Ṭhākura was pleased to appear in a family of Mohammedans.
The dvija-bandhu, or the less intelligent, uncultured men born of higher castes, put forward many arguments against the lower-caste men becoming brāhmaṇas in this life. They argue that birth in a family of śūdras or less than śūdras is made possible by one's previous sinful acts and that one therefore has to complete the terms of disadvantages due to lower birth. And to answer these false logicians, Śrīmad-Bhāgavatam asserts that one who chants the holy name of the Lord under the direction of a pure devotee can at once get free from the disadvantages due to a lower-caste birth. A pure devotee of the Lord does not commit any offense while chanting the holy name of the Lord. There are ten different offenses in the chanting of the holy name of the Lord. To chant the holy name under the direction of a pure devotee is offenseless chanting.
For a devotee who desires to go back to Godhead, two things are strictly prohibited: worldly enjoyers and women. Therefore, devotees of the standard of Śukadeva Gosvāmī are never interested in seeing kings. Mahārāja Parīkṣit was, of course, a different case. He was a great devotee, although a king, and therefore Śukadeva Gosvāmī came to see him in his last stage of life. Mahārāja Parīkṣit, out of his devotional humility, felt himself an unworthy descendant of his great kṣatriya forefathers, although he was as great as his predecessors. The unworthy sons of the royal orders are called kṣatra-bandhavas, as the unworthy sons of the brāhmaṇas are called dvija-bandhus or brahma-bandhus. Mahārāja Parīkṣit was greatly encouraged by the presence of Śukadeva Gosvāmī. He felt himself sanctified by the presence of the great saint whose presence turns any place into a place of pilgrimage.
SB Canto 3
The Vedānta-sūtra was compiled for persons already above the mundane topics, who might already have tasted the bitterness of the so-called happiness of mundane affairs. The first aphorism of Vedānta-sūtra is athāto brahma jijñāsā, i.e., only when one has finished the business of mundane inquiries in the marketplace of sense gratification can one make relevant inquiries regarding Brahman, the Transcendence. Those persons who are busy with the mundane inquiries which fill the newspapers and other such literatures are classified as strī-śūdra-dvija-bandhus, or women, the laborer class and unworthy sons of the higher classes (brāhmaṇa, kṣatriya and vaiśya). Such less intelligent men cannot understand the purpose of Vedānta-sūtra, although they may make a show of studying the sūtras in a perverted way. The real purpose of Vedānta-sūtra is explained by the author himself in the Śrīmad-Bhāgavatam, and anyone trying to understand Vedānta-sūtra without reference to Śrīmad-Bhāgavatam is certainly misguided.
The four statuses and orders of human society—brāhmaṇas, kṣatriyas, vaiśyas and śūdras, as wall as brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs—are all divisions of quality, education, culture and spiritual advancement attained by practicing control of the mind and the senses. All these divisions are based on the particular nature of each individual person, not on the principle of birth. Birth is not mentioned in this verse because birth is immaterial. Vidura is famous in history as born of a śūdrāṇī mother, yet he is more than a brāhmaṇa by qualification because he is seen here to be the disciple of a great sage, Maitreya Muni. Unless one achieves at least the brahminical qualifications, one cannot understand the Vedic hymns. Mahābhārata is also a division of the Vedas, but it is meant for women, śūdras and dvija-bandhus, the worthless children of the higher section. The less intelligent section of society can avail themselves of the Vedic instructions simply by studying the Mahābhārata.
SB Canto 5
Sometimes it is very risky to give great philosophical instructions to ordinary people, but Śrī Caitanya Mahāprabhu, for the benefit of the fallen souls of Kali-yuga, has given us a very nice instrument, the chanting of the Hare Kṛṣṇa mantra. The general mass of people, although śūdras and less, can be purified by chanting this Hare Kṛṣṇa mantra. Then they can understand the exalted philosophical statements of Bhagavad-gītā and Śrīmad-Bhāgavatam. Our Kṛṣṇa consciousness movement has therefore adopted the chanting of the Hare Kṛṣṇa mahā-mantra for the general masses. When people gradually become purified, they are instructed in the lessons of Bhagavad-gītā and Śrīmad-Bhāgavatam. Materialistic people like strī, śūdra and dvija-bandhu cannot understand words of spiritual advancement, yet one can take to the shelter of a Vaiṣṇava, for he knows the art of enlightening even śūdras in the highly elevated subject matter spoken in Bhagavad-gītā and Śrīmad-Bhāgavatam.
SB Canto 7
Restraint in sex is possible, however, only when the populace is trained in the above-mentioned thirty qualities; otherwise, it is not possible. Even if one is born in a family of dvijas, or twice-born, if they have not followed the reformatory process he is called a dvija-bandhu—not one of the twice-born, but a friend of the twice-born. The whole purpose of this system is to create good population. As stated in Bhagavad-gītā, when women are polluted the populace is varṇa-saṅkara, and when the varṇa-saṅkara population increases, the situation of the entire world becomes hellish. Therefore, all the Vedic literatures strongly warn against creating varṇa-saṅkara population. When there is varṇa-saṅkara population, the people cannot be properly controlled for peace and prosperity, regardless of great legislative assemblies, parliaments and similar bodies.
Sri Caitanya-caritamrta
CC Madhya-lila
As stated in the Padma Purāṇa, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: (CC Madhya 17.136) a person with mundane senses cannot fully understand the name, qualities, form and pastimes of Śrī Kṛṣṇa. The Purāṇas are therefore meant to explain and supplement Vedic knowledge. The great sages present the Purāṇas in order to make the Vedic mantras understandable for common men (strī-śūdra-dvija-bandhūnām (SB 1.4.25)). Considering that women, śūdras and dvija-bandhus (unworthy sons of the twice-born) cannot understand the Vedic hymns directly, Śrīla Vyāsadeva compiled the Mahābhārata. Actually, the Supreme Personality of Godhead is vedeṣu durlabham (untraceable in the Vedas), but when the Vedas are properly understood or when Vedic knowledge is received from devotees, one can understand that all Vedic knowledge leads to Śrī Kṛṣṇa.
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
The brāhmaṇa also accused the King of being kṣatra-bandhu, which refers to a person born in the family of kṣatriyas, or the royal order, but lacking the qualifications of a royal personality. A king should protect brahminical culture and should be very alert to the welfare of his citizens; he should not be greedy due to attachment to material enjoyment. If a person with no qualifications represents himself as a kṣatriya of the royal order, he is not called a kṣatriya but a kṣatra-bandhu. Similarly, if a person is born of a brāhmaṇa father but has no brahminical qualification, he is called brahma-bandhu or dvija-bandhu. This means that a brāhmaṇa or a kṣatriya is not accepted simply by birth. One has to qualify himself for the particular position; only then is he accepted as a brāhmaṇa or a kṣatriya.
Sri Isopanisad
Originally there was only one Veda, and there was no necessity of reading it. People were so intelligent and had such sharp memories that by once hearing from the lips of the spiritual master they would understand. They would immediately grasp the whole purport. But five thousand years ago Vyāsadeva put the Vedas in writing for the people in this age, Kali-yuga. He knew that eventually the people would be short-lived, their memories would be very poor, and their intelligence would not be very sharp. "Therefore, let me teach this Vedic knowledge in writing." He divided the Vedas into four: Ṛg, Sāma, Atharva and Yajur. Then he gave the charge of these Vedas to his different disciples. He then thought of the less intelligent class of men—strī, śūdra and dvija-bandhu. He considered the woman class and śūdra class (worker class) and dvija-bandhu. Dvija-bandhu refers to those who are born in a high family but who are not properly qualified. A man who is born in the family of a brāhmaṇa but is not qualified as a brāhmaṇa is called dvija-bandhu. For these persons he compiled the Mahābhārata, called the history of India, and the eighteen Purāṇas. These are all part of the Vedic literature: the Purāṇas, the Mahābhārata, the four Vedas and the Upaniṣads. The Upaniṣads are part of the Vedas. Then Vyāsadeva summarized all Vedic knowledge for scholars and philosophers in what is called the Vedānta-sūtra. This is the last word of the Vedas.
Lectures
Bhagavad-gita As It Is Lectures
With the advancement of Kali, so many things will reduce. One of them is the memory will be reduced. People will be weaker. There will be no more mercy. The brain will not be so powerful or sharp. These things are described. So we cannot even imagine what kind of brain Arjuna possessed. Another thing, this Bhagavad-gītā is part of Mahābhārata. And the Mahābhārata was written for strī-śūdra-dvija-bandhūnāṁ trayi na śruti-gocarāḥ (SB 1.4.25). Strī, woman, strī, śūdra and dvija-bandhu. Dvija-bandhu means a person born in high family, brāhmaṇa, kṣatriya, vaiśya, at least brāhmaṇa, kṣatriya, but he's not qualified brāhmaṇa or kṣatriya. He's called dvija-bandhu, the friend of the twice-born. The brāhmaṇa, kṣatriya, vaiśya, they are twice-born. One birth is father and mother; another birth is by the spiritual master, by Vedic knowledge. The Vedic knowledge is mother and the spiritual master is the father. So the second birth. Therefore, they are called dvija, twice born. So dvija-bandhūnām, those who are not actually twice born but born in the family of dvijas. Therefore they are called dvija-bandhu, "not dvija, friends of the dvijas." Dvija-bandhu. One may become a friend of the dvija. One may become a son of a high-court judge, but that does not mean he's also high-court judge. But now they are taking: "Because my father is brāhmaṇa, therefore I am brāhmaṇa." No. That was not accepted. Your father may be brāhmaṇa, but if you are not qualified brāhmaṇa, you cannot be called a brāhmaṇa. You can be called dvija-bandhu. So this Mahābhārata was written: strī-śūdra-dvija-bandhūnāṁ trayi na śruti gocarāḥ (SB 1.4.25). Woman and dvija-bandhu and the śūdras, it is very difficult for them to understand the Vedic literatures directly, because they have no advanced knowledge or education. Therefore the same thing.
So through history, the Vedic knowledge was imparted. Therefore, Mahābhārata is called the fifth Vedas. There are four Vedas, Sama, Yajur, Ṛk, Atharva. And Mahābhārata is fifth Veda. They are meant for this stri, śūdra, dvija-bandhu. So Bhagavad-gītā is within the Mahābhārata. So actually it was meant for the less intelligent class of men. But, at the present moment, the highest intelligent class of men cannot understand. Just see the difference. Formerly, 5000 years, this was meant for the less intelligent class of men, and we have deteriorated so much that the so-called highest intelligent class of men cannot understand this Bhagavad-gītā. And he is posted as the professor in the Oxford University.
Without becoming brāhmaṇa, nobody is allowed to study Vedas. It's all nonsense. What you'll understand about the Vedas? Therefore Vyāsadeva, after compiling the four Vedas, dividing the four Vedas, he made Mahābhārata. Because the Vedas, subject matter of Vedas is so difficult. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarāḥ (SB 1.4.25). For women, for śūdras, and for the dvija bandhu. They cannot understand what is Vedas. So all these rascal dvija-bandhus and śūdras, they want to study Vedas. No, that is not possible. One has to become first of all situated in the brahminical qualification, satyaṁ śamo damas titiksva ārjavaṁ jñānaṁ vijñānam āstikyaṁ brahma karma sva-bhāva... (BG 18.42). Then touch Veda. Otherwise, what you'll understand Vedas? Nonsense. Therefore, Vedas says: tad vijñānārthaṁ sa gurum (MU 1.2.12). You must approach a guru to understand Veda. And what is that Veda? Vedaiś ca sarvair aham eva vedyam (BG 15.15). The Vedas means, to study Vedas means to understand Kṛṣṇa. And surrender unto Him. This is Vedic knowledge.
So this Mahābhārata was especially made for the less intelligent class of men. Strī-śūdra-dvija-bandhūnāṁ trayi na śruti-gocara (SB 1.4.25). Strī means woman, and śūdra means ordinary, labor class of men. Strī, śūdra, and dvija-bandhu. Dvija-bandhu means, dvija means higher class, twice-born. Śūdra means once-born and dvija means twice-born. That means first birth by the father and mother, and the second birth by the Vedic knowledge mother, and spiritual master father. This is called second birth, according to Vedic reformatory procedures. So dvija, dvija-bandhu means a person born in the higher family who are by tradition very cultured, but a son born in that family is not cultured. He is just like śūdra, once-born. He has no cultural birth. So they are called dvija-bandhu. (tapping sound—child playing) (aside:) You have to take him. Dvija-bandhu means born in high family, but has no quality, higher qualities. They are called dvija-bandhu.
We were just discussing this śloka this morning, that strī-śūdra-dvijabandhūnām. Strī means woman class. Woman and śūdra and dvija-bandhu... Śūdra means ordinary people, not intelligent class, ordinary people. And dvija-bandhu? Dvija-bandhu means born in higher caste family, but their qualification is nil, such persons.
So this Mahābhārata was written for such persons who are claiming to be a brāhmaṇa because he is born in the brāhmaṇa family. But according to śāstra, scripture, such persons are not called brāhmaṇas. They are called dvija-bandhu, "a friend of a brāhmaṇa." So just like "I am," "I am the son of a high-court judge." That does not mean I am also high-court judge. I must be qualified to become a high-court judge. But if I go on, that "Because my father is high-court judge, therefore I am also high-court judge..." So these things are going on now in India. Because his forefather was a brāhmaṇa, or his father was a brāhmaṇa—and although he has no qualification of a brāhmaṇa, he also claims to be a brāhmaṇa. But the scripture, the Vedic scripture, that does not allow. They will call, "No, you are not a brāhmaṇa. You are brāhmaṇa's son. That's all.
So anyway, now this Bhagavad-gītā was written, was spoken to a family man, Arjuna, military man, and the whole Mahābhārata is meant for strī-śūdra-dvijabandhu, less qualified men. Just see. In those days less qualified men were meant for understanding Bhagavad-gītā in half an hour. Just imagine what class of less intelligent persons were at that time. The same Bhagavad-gītā, now scholars like Dr. Radhakrishnan, and others, so many big big scholars, they are scrutinizingly studying; still they cannot understand. But this Bhagavad-gītā was meant for the less intelligent class of men of that time. Just you can imagine what class of less intelligent class and women were there. It is specially written, you will see, strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Because woman class and less intelligent class, and these unworthy sons of the brāhmaṇas and kṣatriyas, they will not be able to understand the original Vedic literature, therefore it has been presented in a story form with historical facts so that they can understand. That was the origin of Mahābhārata.
The Vedas are divided into three kāṇḍas, or division: karma-kāṇḍa, jñāna-kāṇḍa, upāsanā-kāṇḍa. Therefore the other name of Veda is trayī. Trayī na śruti-gocarā. Strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). That is stated in the Vedic literature. Strī, śūdra and dvija-bandhu.... Dvija-bandhu means born in brāhmaṇa, kṣatriya, vaiśya family, especially brāhmaṇa family, but he is not possessing the qualities of brāhmaṇa or kṣatriya, as now it is going on. Everyone is presenting himself as a brāhmaṇa, kṣatriya, vaiśya, but he hasn't got the necessary qualification. A brāhmaṇa's qualification is stated in the Bhagavad-gītā, satyaṁ śaucaṁ śamo damas titikṣā ārjavaṁ jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). Similarly, kṣatriya. Śauryaṁ vīryaṁ tejo yuddhe cāpy apalāyanam, īśvara-bhāvaś ca. In this way there are kṣatriya's qualification.
So in the Bhāgavata it is stated strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Strī, woman, and śūdra and dvija-bandhu. Dvija means brāhmaṇa, kṣatriya, vaiśya. Especially brāhmaṇa. So dvija-bandhu, who is not qualified as a brāhmaṇa but born in the brāhmaṇa family, they are called dvija-bandhus. So śāstra says strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā. Woman, śūdra and brahma-bandhu or dvija-bandhu, they cannot understand Vedic knowledge. Unfortunately we are creating, trying to create real brāhmaṇa, kṣatriya, vaiśya, and śūdra means everyone. One who cannot become a brāhmaṇa or a kṣatriya or vaiśya, simply they are satisfied by serving a suitable master, vaiśya-karma svabhāva-jam. Paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam (BG 18.44). A person who is satisfied only getting some salary from a suitable master, that is śūdra.
Mahābhārata is meant for strī-śūdra-dvija-bandhūnāṁ trayi na śruti-gocaraḥ (SB 1.4.25). Strī, woman, śūdra, and dvija-bandhu. Dvija-bandhu means born in a brāhmaṇa family, but he's not a brāhmaṇa. That is the dvija-bandhu, "friend of a brāhmaṇa." One who is not qualified brāhmaṇa. Satyaḥ śamo damas titikṣaḥ arjavam, jñānaṁ vijñānam āstikyam brahma-karma svabhāva-jam (BG 18.42). He's simply giving his identification, "I am brāhmaṇa," without any qualification of a brāhmaṇa. He's called dvija-bandhu, "friend of a brāhmaṇa."
But that is going on, especially in India. I have no qualification of a brāhmaṇa, but still, I say, "I'm brāhmaṇa." But they are called dvija-bandhu, dvija-bandhu. You cannot say. Brahma jānāti iti brāhmaṇaḥ. If you have got full knowledge of Brahman, then you are a brāhmaṇa. Jñānaṁ vijñānam āstikyaṁ brahma karma svabhāva-jam (BG 18.42). And Nārada Muni says that these qualifications can be acquired by others also. As a son of a brāhmaṇa can, by bad association, disqualify himself, similarly, a son of a non-brāhmaṇa, he can qualify himself. It is education. It is not that it is monopoly by a certain section, no. That is not the Vedic injunction.
Srimad-Bhagavatam Lectures
So Mahābhārata especially was written for three classes of men. What are those? Strī, śūdra, dvija-bandhu. Strī means woman, śūdra means worker class, and dvija-bandhu means persons who have taken their birth in higher caste, brāhmaṇa, kṣatriya, vaiśya, but they're degraded. They could not keep up their standard of culture. Just like at the present moment. They are introducing themself as brāhmaṇa, but degraded. Actually, they are not brāhmaṇa-degraded. Dvija-bandhu, friends of brāhmaṇa. Just like if I am son of a high-court judge, unless I am qualified to become a high-court judge I cannot say myself, "I am high-court judge." No. Simply by becoming the son of high-court judge, one does not become a high-court judge. He must have the qualification. So when one is simply proud of his high parentage, he is called dvija-bandhu.
So this Mahābhārata was written for three classes of men: strī, śūdra, dvija-bandhu (SB 1.4.25). Women... It is not the question of... Women are generally less intelligent. Less intelligent. Similarly, śūdras, they are also less intelligent, worker class. Similarly, those who are degraded from their high parentage, heritage, they're also. For understanding of these three classes of men, Mahābhārata was written. Now even... In the Mahābhārata this Bhagavad-gītā is included. Bhagavad-gītā is part of Mahābhārata, a chapter only, Mahābhārata. Now we see... Practically, this Mahābhārata was... Mahābhārata, or Bhagavad-gītā is included there. This high literature was meant for the less intelligent class of men, and at the present moment the highest intelligent class of men cannot understand it.
First of all, there was only one Veda, Atharva-veda. Then he divided according to the subject matter into four Vedas: Sāma, Yajur, Atharva, Ṛg. Then he explained the Vedas by the Purāṇas, and he compiled Mahābhārata also for same purpose, how one can understand the Vedic literature. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Those who are less intelligent, woman, śūdra, and dvija-bandhu... Dvija-bandhu means those who are born in brāhmaṇa family but are not just to the quality. They are called dvija-bandhu. For them this Mahābhārata. And at the end he compiled, he summarized the whole thing by writing Vedānta-sūtra. Still, he was not happy, and under the direction of his spiritual master Nārada he wrote himself the commentary of the Vedānta-sūtra, and that is Śrīmad-Bhāgavatam.
Unless one, unless the society comes to the institution for accepting these four varṇas and āśrama, it is not human society. And in the human society there is understanding of God, not in the animal society. Therefore as the institution of varṇāśrama is now abolished, people are becoming godless. Because varṇāśrama means the institution or a set-up of society where gradually one can understand Viṣṇu and worship Viṣṇu. Viṣṇur ārādhyate. That is the system. Not that so-called brāhmaṇa and so-called kṣatriya, they have no information of Viṣṇu, and they are declaring, "I am brāhmaṇa," "I am kṣatriya." They are called, according to śāstra, brahma-bandhu, dvija-bandhu. Dvija-bandhu. One who is born of a brāhmaṇa family or a kṣatriya family or vaiśya family, but do not act as brāhmaṇa, kṣatriya, and vaiśyas, they are called dvija-bandhu. They are not accepted as dvija. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25).
This Mahābhārata was compiled by Vyāsadeva for this purpose because strī, women; śūdra, the fourth class of the society, laborer class, worker class; strī, śūdra; and dvija-bandhu, and persons who are born in the families of brāhmaṇa, kṣatriya, but they do not act, they are called dvija-bandhu. For them, this Mahābhārata was compiled. It is called "Fifth Vedas." Four Vedas: Sāma, Yajur, Atharva..., Sāma, Yajur, Ṛk, Atharva. So this Vedic language cannot be understood by the less intelligent class of men who are known as woman, śūdra, and dvija-bandhu, strī-śūdra-dvija-bandhūnām (SB 1.4.25).
In the Bhagavad-gītā also it is said,
- māṁ hi pārtha vyapāśritya
- ye 'pi syuḥ pāpa-yonayaḥ
- striyo vaiśyās tathā śūdrās
- te 'pi yānti parāṁ gatim
- (BG 9.32)
So when one becomes Kṛṣṇa conscious, it does not matter whether he's a strī or a śūdra or a dvija-bandhu. Te 'pi yānti parāṁ gatim. They also can be elevated to the highest platform of perfection.
Those who are on the platform of the modes of goodness, brāhmaṇa platform, satyaṁ śamo damas titikṣā ārjavam āstikyaṁ jñānaṁ vijñānaṁ brahma-karma svabhāva-jam. This, these are the qualities of brāhmaṇa. Not that because one is born of a brāhmaṇa father, he will be brāhmaṇa. No. Guṇa-karma-vibhāgaśaḥ (BG 4.13). He must have the qualities of brāhmaṇa and must act as a brāhmaṇa. Then he'll be accepted as brāhmaṇa. Otherwise he'll be called brahma-bandhu, dvija-bandhu. Strī-śūdra-dvija-bandhu. Strī, woman, śūdra and dvija-bandhu. Dvija-bandhu means born of a brāhmaṇa father but his actions are like something else. He's called dvija-bandhu. Or born of a kṣatriya father. Dvija means brāhmaṇa, kṣatriya, and vaiśya also—those who are born for the second time by initiation.
So sātvata-tantra means books or literature of devotional service. In the Vedas there are different departments, they are divided into three parts-karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa. Therefore the other name of the Vedas is trayī. Strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā: (SB 1.4.25) for women, for śūdras and for dvija-bandhus, sons of the higher class but not properly educated. Bandhu means friend, a man born by a brāhmaṇa father, but he is not qualified as a brāhmaṇa. He will be called a dvija-bandhu, not dvija. Dvija means twice-born; actually he is twice-born. The birds are also called twice-born: one birth is the egg, and the other birth is from the egg, closed. Similarly every human being is born śūdra, without any knowledge. Either he is born by the brāhmaṇa father or a śūdra father, he is born a śūdra, because there is no knowledge.
The higher caste means they must be twice-born. How is that? One birth is father and mother, real father and mother, and the next birth is spiritual master and the Vedas. That means when one is trained up in the matter of real knowledge—Veda means real knowledge—by the guidance of the spiritual master, he is supposed to be twice-born. So dvija-bandhu. Twice-born means cultural society. Those who have Vedic cultured, those who have followed the Vedic principles rigidly, it doesn't matter whether he is a householder or a brahmacārī or a sannyāsī.
Human society is distinct from animal society by culture. What is that culture? Vedic culture, knowledge. Vedic means knowledge. One must be equipped with full knowledge. "So this Vedic culture," Vyāsadeva says, "or the Vedic principles, are not very easily understood by women class, by worker class, and dvija-bandhu." Dvija-bandhu means the boys who have taken birth in the family who are supposed to be very cultured, but their habit is different. They are called dvija-bandhu. In every country, that deterioration of social structure has already begun. They are called varṇa-saṅkara. Varṇa-saṅkara factually means that those who are illiterate. So for them it is very difficult to understand the Vedic principles. Therefore the same knowledge is described in stories just like Mahābhārata, Purāṇas, and for understanding of all men, all women.
Just like Vedānta-sūtra. Vedānta-sūtra, you'll find simply some clues. Janmādy asya yataḥ: (SB 1.1.1) "The source of all emanation." Now we can think over, "the source of all emanation." So Vedic literature requires explanation, authoritative explanation. So the original Vedas, they, it was not possible for understanding for ordinary class of men. And who are ordinary class of men? Now, strī-śūdra-dvija-bandhu. Strī, woman class, are taken as less intelligent. It is not partiality; it is stated in the śāstra and practically it is so. So woman class, strī, and śūdra. Śūdra means laborer class. Strī, śūdra, and dvija-bandhu. Dvija-bandhu means born of a high family... The brāhmaṇa, kṣatriya and the vaiśyas, they are considered as in the higher status of social life, and the śūdras... It is everywhere.
Just like if I am born of a brāhmaṇa family, so they will ask my qualification, how I am qualified. So those who are born in high family but not qualified according to the family tradition, they are called dvija-bandhu. Dvija. Dvija means twice-born. Dvi means two, and ja means birth. The śūdras have one birth, one birth by the father and mother. But those who are higher caste... Just like a man may be born in a low family or poor family, but by his intelligence he gets another birth. He becomes very rich man or very learned man, very intelligent man, very philosophic... That life is from the university. Similarly, dvija means first birth is from the father-mother, and the next birth is accepting a spiritual master.
Father is the spiritual master, and the Vedas are the mother. So those who accept the spiritual master as father and the Vedic knowledge as mother, they are called dvija, twice-born. Twice-born. That means cultured. Cultured family. So those who are born in cultured family, but... A son is born in a cultured family, but his cultural knowledge is very poor, he is called dvija-bandhu. So woman class, laborer class, and those who are born in higher family, but intelligence is very poor, they are called dvija-bandhu. And for these classes of men the Mahābhārata was compiled. That means Vedic knowledge explained in simple historical facts.
Actually, this Mahābhārata was written by this, by Vyāsadeva for giving instruction, Vedic instruction to the less intelligent class of men. He has given introduction, strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā: (SB 1.4.25) "The Vedic knowledge is difficult to be understood by these classes of men and women: strī-śūdra-śūdra class, woman class, strī, śūdra—and dvija-bandhu." And dvija-bandhu means born in high family, brāhmaṇa, kṣatriya, vaiśya, but their behavior is different, like śūdras. They cannot understand Vedas. Therefore there is restriction, that "The śūdras cannot read Vedas." They are restricted.
Those who are actually advanced brāhmaṇa, they take care of. But those who are not brāhmaṇas-strī, śūdra, vaiśya and dvija-bandhu... Dvija-bandhu means born in higher family, brāhmaṇa, kṣatriya or vaiśya, but does not take care of the real values of life or does not know what is spiritual life. He is called dvija-bandhu. Dvija-bandhu means "a friend of a dvija." He cannot be called the born of a dvija. This particular name is very significant, dvija-bandhu. Just like a son of a high-court justice. You can call him the son of the justice, but he is not justice. Similarly, a son born in brāhmaṇa family, kṣatriya family, higher circle, if he does not act like that, then he should be called according to his qualification.
So as it is said in the Bhagavad-gītā, striyo vaiśyās tathā śūdrāḥ (BG 9.32). In another place in the Bhāgavata it is said, strī-śūdra-dvijabandhūnām. Śūdra, strī and dvijabandhu. Dvijabandhu means those who are born in brāhmaṇa family or kṣatriya family, high caste... According to Vedic system, there are four divisions: cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma... (BG 4.13). According to quality and work, the first-class man is the brāhmaṇa, intelligent. The next, kṣatriya; the next, vaiśyas; and next, śūdra. So according to this classification, women, śūdra and dvijabandhu, dvijabandhu, they are taken in the same category. Dvijabandhu means born in brāhmaṇa family, kṣatriya family, but has no qualifications. The thing is to be considered by qualification. It is very practical. Suppose one man is born the son of a high-court judge. So it does not mean that because he's a son of a high-court judge, he is also high-court judge. This is going on.
Therefore Mahābhārata was created by Vyāsadeva, Vedic instruction through history, to battle of Kurukṣetra. Because strī, śūdra, woman, śūdra and dvija-bandhu... Men born in high-class family, but behavior is different, they are called dvija-bandhu. So they cannot understand the Vedic lessons directly. It is not possible. They have no such intelligence. Strī, śūdra and dvija-bandhu. So Vedānta-sūtra says, janmādy asya yataḥ anvayād itarataś cārtheṣu (SB 1.1.1). They cannot understand. Therefore through Mahābhārata they are instructed. History. History they can hear. So Prahlāda Mahārāja says, "It is the duty of a human being, even from childhood, kaumāra..." Kaumāra means from the age of fifth year up to tenth year. This is called kaumāra. So people should be educated about this, that the problem is how to stop janma-mṛtyu-jarā-vyādhi (BG 13.9). This education. This is called Bhāgavata instruction.
In the Bhagavad-gītā it is also said, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32), striyaḥ... Striyaḥ śūdrās tathā vaiśyāḥ. A woman is considered in the level of śūdra. Although a woman is married with a brāhmaṇa, the woman is not offered the sacred thread. And in the Bhagavad-gītā it is also accepted like that by the Supreme Personality... Striyo vaiśyās tathā śūdrāḥ. And another place it is said that Mahābhārata was compiled by Vyāsadeva because the direct Vedic knowledge is not understandable... Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Trayī means Vedic literature. They cannot understand. Strī-śūdra-dvija-bandhūnām: women, and the śūdras, and dvija-bandhu. Dvija-bandhu means born in a brāhmaṇa family, but not qualified as brāhmaṇa. They are called not brāhmaṇa. They are called dvija-bandhu.
Just like the Vedic knowledge is described in the Mahābhārata. It is in the form of history. But actually the Vedic knowledge is there. That is also stated in the Śrīmad-Bhāgavatam, strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocaraḥ (SB 1.4.25). Strī, woman, śūdra, and dvija-bandhu... Dvija-bandhu means a person who is born in brāhmaṇa family but he is not advanced in spiritual knowledge. He is called dvija-bandhu. He is not called a brāhmaṇa. Strī, śūdra. And they are classified along with strī and śūdra. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocaraḥ. For these persons it is very difficult to understand the Vedic injunctions. Therefore the Vedic injunctions are sometimes made into historical stories. The stories, they are not fiction; they are fact.
This Mahābhārata... Mahābhārata was given by Vyāsadeva for the less intelligent class of men: strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Śruti means Vedas. Vyāsadeva considered that stri, woman; śūdra, the fourth-class men... Strī-śūdra-dvija-bandhūnām... Dvija-bandhu means those who are born in higher-class society—brāhmaṇa, kṣatriya, vaiśya—but they are not qualified. They are simply proud of getting birth in higher families. They are called dvija-bandhu. They are equal to woman and the śūdra. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā. Trayī means the Vedas. Karma-kāṇḍa, jñāna-kāṇḍa, upāsana-kāṇḍa. There are three methods in understanding Vedas, and their language, their process, is very difficult. Therefore Vyāsadeva, considering the immediate inauguration of Kali-yuga... Because Vyāsadeva appeared at the end of Dvāpara-yuga. So before writing these Vedas, Vyāsadeva, by Vyāsadeva, there was no written scripture. Therefore these Vedas are called śrutis. People learn it simply by hearing, śruti.
So dvija-bandhu means who has not perfected his knowledge by hearing from the bona fide source. He is called dvija-bandhu. And the śūdras have no facility, neither the woman has got the facility to go to the gurukula and become a brahmacārī and remain there and learn the Vedic literature. Because women were not allowed, neither could follow. It is not discrimination. It is actual fact by nature. There may be some exception, but by nature it is so fixed up. So for them, this Mahābhārata, greater history, or history of greater India, Mahābhārata...
Here is Vedic literature, Śrīmad-Bhāgavatam or Bhagavad-gītā. They are all Vedic literature. The Mahābhārata is Pañcama-veda. The four Vedas are there, Sāma, Yajur, Ṛg, Atharva. And Mahābhārata is Pañcama-veda, the fifth Veda. Stri-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Woman and śūdra and dvija-bandhu, they cannot understand Vedic language. It is difficult. For them Vyāsadeva made Mahābhārata. In the manner of studying history, Mahābhārata... Mahābhārata means the great history of greater India. So in that history, Vedic literature, Pañcama-veda, there is the Bhagavad-gītā, essence. So if you read Bhagavad-gītā, even if you read Mahābhārata, that is all Vedic literature, Mahābhārata, Rāmāyaṇa, the Purāṇas, the Upaniṣad, Vedānta-sūtra, and the Vedas, original Vedas. Original Veda is Atharva Veda. Atharva Veda was divided into four parts, Sāma, Yajur, Ṛg, Atharva. So they are all Vedic literatures.
Festival Lectures
So here the teachers are addressed here brahma-bandho. Brahma-bandho means a person who is born by a brāhmaṇa father but is not acting as a brāhmaṇa. He's called brahma-bandho, dvīja-bandhu. Dvīja-bandhu, one who is born of a, actually born of a brāhmaṇa father, but he's not acting as a brāhmaṇa. So Hiraṇyakaśipu addressed the teachers brahma-bandho, not brāhmaṇa. "Because you are untrustworthy. I gave you, I entrusted you with my son to be taught, and you have taught him this Kṛṣṇa consciousness. So against my will..." He says practically, brahma-bandho kim etat te vipakṣaṁ śrayatāsatā: "I entrusted my child for being educated by you, and you have instigated him to speak in favor of my enemy, Viṣṇu? Viṣṇu is my enemy. How is that?" Asāraṁ grāhito bālo mām anādṛtya durmate. "This rascal boy, he does not care for me, and he has learned this Kṛṣṇa consciousness, and you have taught him. How is that?"
Conversations and Morning Walks
1973 Conversations and Morning Walks
Prabhupāda: And that was written for strī-śūdra-dvija-bandhūnām (SB 1.4.25). Mahābhārata was written by... This is history, but it was written by Vyāsadeva for woman, strī, śūdra and dvija-bandhu. Dvija-bandhu means those who are born in high family, brāhmaṇa, kṣatriya, vaiśya, but they are not cultured as their forefathers. They are called dvija-bandhu. And they are compared with śūdras. So strī-śūdra-dvija-bandhūnām. For these women, śūdra and dvija-bandhu, Mahābhārata is Vedic literature. But for their understanding... They could not understand the Vedic language directly. Therefore Mahābhārata was written. And in Mahābhārata he gave the topics, Kṛṣṇa and Arjuna, Bhagavad-gītā. Therefore Bhagavad-gītā is the essence of all Vedic literatures.
1975 Conversations and Morning Walks
Dr. Patel: Sir, I have one point to ask you, that Vyāsa Bhagavān was not satisfied, doing all these things, and he finally composed the Bhāgavatam. But even Mahābhārata can be called equal to any of them. Mahābhārata, with the Bhagavad-gītā in... With the Vidura-nīti, with the Viṣṇu-sahasra-nāma and all these things can be equal to any other...
Prabhupāda: Stri-śūdra-dvija-bandhūnām (SB 1.4.25). It is meant for less intelligent class of men: stri, woman; śūdra; and dvija-bandhu. Dvija-bandhu means persons who are born in high family but they have no education. Just like a man born in brāhmaṇa family...
Dr. Patel: Brahma-bandhu.
Prabhupāda: ...but without education, without qualification, he wants to become a brāhmaṇa. They are called brahma-bandhu or dvija-bandhu. So Mahābhārata is meant for the, these persons: stri-śūdra-dvija-bandhunam. They cannot understand directly the Vedic injunctions; therefore it is simplified in a history. Mahābhārata is the history. History and stories, ordinary people, they can read with interest. But those who are advanced, they want higher philosophical thoughts. That is Śrīmad-Bhāgavatam. Dharmaḥ projjhita-kaitavo atra paramo nirmatsarāṇāṁ vāstava-vastu vedyam atra (SB 1.1.2). Nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). It is meant for higher class. So there are different literatures for different persons. Why there are eighteen Purāṇas, sattvic, rajasic, tamasic? Those who are tamasic, for them it is advised...
1976 Conversations and Morning Walks
Acyutānanda: It already has our name. If the Bhagavad-gītā is in the Mahābhārata—that's itihāsa—how did it get the name Upaniṣad, Gītopaniṣad?
Prabhupāda: Because it is spoken by Kṛṣṇa. Itihāsa also Vedic literature. Pañcama-veda, Mahābhārata, for understanding of the common man. Strī-śūdra-dvija-bandhūnāṁ trayi na śruti-gocarāḥ (SB 1.4.25). Woman, śūdra, and dvija-bandhu, they cannot understand directly the Vedas.
Acyutānanda: But even Bhisma, when he was on the battlefield, he said, "I have given up my bheda-jña," so he became one.
Prabhupāda: One you are already. Because you are foolish, you cannot understand. That is abheda. I am not different. Just like my finger is not different from me. If the finger thinks, "I am different from the body," that is ignorance.
Correspondence
1970 Correspondence
Regarding the validity of the brahminical status as we accept it, because in the present age there is no observance of the Garbhadhana ceremony, even a person born in brahmana family is not considered a brahmana, he is called dvijabandhu or unqualified son of a brahmana. Under the circumstances, the conclusion is that the whole population is now sudra, as it is stated kalau sudra sambhava. So for sudras there is no initiation according to the Vedic system, but according to the Pancaratrika system initiation is offered to a person who is inclined to take Krsna consciousness.
1972 Correspondence
Regarding your questions, no, the descendants from Advaita are to be considered as dvijabandhu, that is, unless they are like brahmanas, that is, very highly qualified to know the higher values of life in the Vedic traditional way, so in that way even he is long descended from Advaita, unless he is qualified he cannot be worshipable. Nityananda has no seminal descendants, his son Birbhadra was never married. If someone said he is descended from Nityananda, that means from one of his disciples. These persons may be given some respect, but they are not equal to Advaita. Dvijabandhu means son of a brahmana father but without the qualifications. Similarly, there are Advaita-bandhus. So far the Mayapur construction work, kindly send me some photos of the current progress.
| Page Title: | Dvija-bandhu |
| Compiler: | Visnu Murti, Serene |
| Created: | 10 of Jul, 2012 |
| Totals by Section: | BG=0, SB=12, CC=1, OB=2, Lec=34, Con=3, Let=2 |
| No. of Quotes: | 54 |