Shloka 26
Dakṣa Offends Lord Śiva: Cursing and Countercursing in the Sacrificial Assembly
सर्वभक्षा द्विजा वृत्त्यै धृतविद्यातपोव्रता: । वित्तदेहेन्द्रियारामा याचका विचरन्त्विह ॥ २६ ॥
sarva-bhakṣā dvijā vṛttyai dhṛta-vidyā-tapo-vratāḥ vitta-dehendriyārāmā yācakā vicarantv iha
These brāhmaṇas take to education, austerity and vows only for the purpose of maintaining the body. They shall be devoid of discrimination between what to eat and what not to eat. They will acquire money, begging from door to door, simply for the satisfaction of the body.
The third curse inflicted by Nandīśvara on the brāhmaṇas who supported Dakṣa is completely functioning in the Age of Kali. The so-called brāhmaṇas are no longer interested in understanding the nature of the Supreme Brahman, although a brāhmaṇa means one who has attained knowledge about Brahman. In the Vedānta-sūtra also it is stated, athāto brahma-jijñāsā: this human form of life is meant for realization of the Supreme Brahman, the Absolute Truth, or, in other words, human life is meant for one’s elevation to the post of a brāhmaṇa. Unfortunately the modern brāhmaṇas, or so-called brāhmaṇas who come in originally brahminical families, have left their own occupational duties, but they do not allow others to occupy the posts of brāhmaṇas. The qualifications for brāhmaṇas are described in the scriptures, in Śrīmad-Bhāgavatam, Bhagavad-gītā and all other Vedic literatures. Brāhmaṇa is not a hereditary title or position. If someone from a non- brāhmaṇa family (for example, one born in a family of śūdras ) tries to become a brāhmaṇa by being properly qualified under the instruction of a bona fide spiritual master, these so-called brāhmaṇas will object. Such brāhmaṇas, having been cursed by Nandīśvara, are actually in a position where they have no discrimination between eatables and noneatables and simply live to maintain the perishable material body and its family. Such fallen conditioned souls are not worthy to be called brāhmaṇas, but in Kali-yuga they claim to be brāhmaṇas, and if a person actually tries to attain the brahminical qualifications, they try to hinder his progress. This is the situation in the present age. Caitanya Mahāprabhu condemned this principle very strongly. During His conversation with Rāmānanda Rāya, He said that regardless of whether a person is born in a brāhmaṇa family or śūdra family, regardless of whether he is a householder or a sannyāsī, if he knows the science of Kṛṣṇa he must be a spiritual master. Caitanya Mahāprabhu had many so-called śūdra disciples, like Haridāsa Ṭhākura and Rāmānanda Rāya. Even the Gosvāmīs, who were principal students of Lord Caitanya, were also ostracized from brāhmaṇa society, but Caitanya Mahāprabhu, by His grace, made them first-class Vaiṣṇavas.
FAQs
This verse criticizes those called “dvija” who, though maintaining the external identity of learning and vows, take pleasure in wealth, the body, and the senses—reducing themselves to a beggar-like life rather than true spiritual leadership.
In the narrative context of Canto 4, the king is reacting to a situation where social and spiritual roles are being misused; the statement functions as a condemnation of hypocrisy—brāhmaṇas who abandon inner detachment and become motivated by material enjoyment.
It warns against practicing spirituality merely for status or livelihood; a sincere seeker should cultivate inner restraint and integrity so that learning and vows lead to purification, not to increased attachment to money and pleasure.