So you are coming from the mleccha-yavanas' family, but you are being accepted as brāhmaṇa. Why? For the symptoms. You are being trained up to acquire the symptoms, śamo damas titikṣā. If you think that, "Now I have got the sacred thread, I have become victorious," no. You must always examine yourself, "Whether I am possessing all the symptoms?" Otherwise, you are no good. Simply by a thread, you do not become. Sūtram eva hi dvijatvam. Just like Kali-yuga, it is said a sūtram . . . sūtram means this thread. If some way or other one gets this thread, he'll thinks himself he has become brāhmaṇa. No. To become brāhmaṇa is not so easy thing. One must acquire all these qualities: śamo damas titikṣā ārjavam āstikyaṁ jñānaṁ vijñānaṁ brahma-karma svabhāva-jam. Unless you . . .
So you must be always alert whether you are fixed up in the symptoms. Then you are qualified brāhmaṇa. Otherwise you are again the same category as in India. Some of them, they are simply claiming to become brāhmaṇa on account of being born in a brāhmaṇa family. No. That is not this sa . . . just like Rūpa Gosvāmī, Sanātana Gosvāmī. Actually, they were born in brāhmaṇa family, but they knew that, "We have lost our culture due to association with the Muhammadans always." Therefore he presented himself, nīca-jāti. Nīca-jāti, nīca-karma, nīca-saṅgī (CC Madhya 1.189).
So if we deteriorate in our symptoms of brāhmaṇa, then that is not brāhmaṇa, that is not qualified brāhmaṇa. Therefore . . . it is a vijñāna. Vijñana-vidhūta-vibhramaḥ. Everyone is uneducated. Everyone is born rascal and fool. He should be enlightened, elevated, by vijñāna-vidhūta. Vijñāna-vidhūta-vibhramaḥ. This can be achieved when one is interested in the matter of self-realization. If one is interested. Ātma-tattvam. Parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam (SB 5.5.5). If one is not interested in understanding his identification, what he is, ke āmi kene āmāya jāre tāpa-traya . . . (CC Madhya 20.102). As Sanātana Gosvāmī presented himself before Lord Caitanya Mahāprabhu, and his question was, "Ke āmi?" Tad-vijñānārthaṁ gurum eva abhigacchet (MU 1.2.12). Strictly according to Vedic principle. Sanātana Gosvāmī approached the spiritual master, Caitanya Mahāprabhu, tad-vijñānārtham. What is that? "What I am?" To understand this, tad-vijñānārtham, the ātma-tattvam, self-realization.
So to become a disciple of spiritual master, unless there is awakening of this knowledge, to know, "What I am?" there is no need of making a show, accepting a spiritual master. There is no need. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). For whom guru is needed? Guru, spiritual master, is not a farce, that "Let me have a guru, nice guru. Then I become perfect." And if you do not follow the instruction of guru . . . first of all, you must have a bona fide guru. And if you follow, then your life is perfect. So two things must be correct: the guru must be correct and the disciple must be correct. Then the business will be correct. And either of them—if guru is incorrect or the disciple is incorrect—there will be no action.