So Caitanya Mahāprabhu says that "It doesn't matter." Kibā vipra, kibā śūdra. Vipra means brāhmaṇa, and śūdra means the fourth class, less than the vaiśyas. So kibā vipra, kibā śūdra, nyāsī kene naya. Nyāsī means sannyāsī. Never mind nyāsī, or without nyāsī, because śūdra cannot be sannyāsī. Without becoming brāhmaṇa, there is no question of becoming sannyāsa. In the Śaṅkara-sampradāya they are very strict. Unless one is born in a brāhmaṇa family, he is not awarded the sannyāsa. That is the stricture. But according to our Vaiṣṇava, according to Caitanya Mahāprabhu, pāñcarātrikī-viddhi, if there is little tendency of a person to become devotee, he is given the chance, never mind he's born in a śūdra family, a caṇḍāla family. That is sanctioned in the śāstra: kirāta-hūṇāndhra-pulinda pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ, ye 'nye ca pāpā (SB 2.4.18). Anyone. Kṛṣṇa also says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). So Nārada Muni, he is a great devotee, he has given allowance to everyone to become a brāhmaṇa, to become a sannyāsī. First of all he must be trained up to become a brāhmaṇa, then sannyāsī. This is a fact. Without becoming a brāhmaṇa, there is no question of sannyāsa.
So these regulative principles are there. So what is . . . what is the big plan behind these regulative principle? The big plan is: here is the attraction, puṁsaḥ striyā mithunī-bhāvam—to cut down this attraction between male and female. This is the big plan. Otherwise, there is no need of the varṇāśrama. Varnāśrama means to train the candidates gradually to become free from this entanglement of man and woman. This is the basic principle. Yoga system is also the same thing. Jñānī, that is also same. Karma also. The karma-kāṇḍīya vicāra, that is also, one has to take sannyāsa at the ultimately, cātur-varṇyaṁ mayā sṛṣṭam guṇa-karma-vibhāgaśaḥ (BG 4.13), gradually, if one cannot take it immediately.
So this is the training of Bhagavad-gītā. This is the training of Bhāgavata. Everywhere the Vedic principle, the first principle is that we have forgotten Kṛṣṇa. In the previous verse we have already studied, gata-smṛtir vindati tatra tāpān (SB 5.5.7), because we have forgotten what is our position. Gata-smṛti. Smṛti means memory. There is one word called alpa-medhasām, and there is another word, su-medhasam. These words are there, tad-bhavati alpa-medhasām, in the Bhagavad-gītā. Those who are trying to be happy in this material world, kāmais tais tair hṛta-jñānāḥ . . . (BG 7.20). They, people generally, they are kāma, this kāma, puṁsaḥ striyā mithunī; this is kāma. This kāma is manifested in different ways. The actually the central point is kāma. So that when that kāma is fulfilled . . . because a man is searching after woman and woman is searching after man, when they unite, then the kāma becomes hard knot, very tightly. When they are separated, there is chance of not being tied, but as soon as they are tied by marriage or by some way or other, then tayor mitha hṛdaya-granthim āhur. Hṛdaya-granthim. We are already attracted to these things, and when it is united, then we see practically in our Indian families that when the boy is grown up and the girl is grown up, the father, mother unite them by marriage system. Everywhere. But India still going on. Why? Because unless he is married, he'll not get attracted to this material life.