The statements of Jāyākhya samhitā and Bhāradvāja Samhitā are unanimous in declaring what to do in normal and in exceptional situations. The two scriptures state the qualities of Brāhmana, Kshatriyā, Vaishyā and Śudra for acharyatvam. As a general rule, both scriptures prohibit women and Sudras for āchāryatvam. Jaykhya states what sudra does in apata dharma – give to sudras not full fledged acharya. This matches with BS 1.43. Bharadvaja Samhita goes one step above in 1.44 that a full fledged acharya is possible regardless of caste and gender if at bhava or higher. Following are the details along with Hari Bhakti Vilasa and Dik Darshini Tika which quote Jayakhya Samhita verses (18.6-18.9).
Establishing the Authority: Śabda-Pramāṇa
In Vedic tradition, the foundation of knowledge is Śabda-Pramāṇa (verbal testimony). This is defined as āpta-vākyaṁ śabda—the message from a reliable source. This source is accepted as self-evident, requiring no external proof.
Śabda is categorized into two main types based on its origin:
- Apauruṣeya (Impersonal): This refers to the Vedas, which are considered eternal and uncreated. They are the most perfect form of proof because they are free from the four inherent defects of an embodied soul.
- Pauruṣeya (Personal): This includes texts created by a reliable puruṣa (personality), such as the Purāṇas, Itihāsas, Brahma-Sūtras, and Pāñcarātra literature. These texts are essential for understanding the concise Apauruṣeya Vedas.
The Role of Pauruṣeya Texts and the Āgamas
Among Pauruṣeya texts, those transmitted through a bonafide paramparā (disciplic succession) are considered highly reliable. The Pāñcarātra Saṁhitās fall into this category. A bonafide spiritual master is defined as such precisely because he faithfully repeats the teachings of the Vedas and the authoritative Pauruṣeya pramāṇas, accompanied by the commentaries of the Ācāryas.
Hierarchy of Pāñcarātra Texts
The Pāñcarātra texts themselves possess an internal hierarchy of authority:
- Divya (Viṣṇu-Proktāḥ): Directly spoken by Viṣṇu. The Sāttvata-, Pauṣkara-, and Jayākhya-saṁhitāḥ are classified as Divya.
- Muni-Proktaḥ: Spoken by sages. The Bhāradvāja-saṁhitā is classified as Muni-Proktaḥ.
The Bhāradvāja-saṁhitā is specifically a Muni-Prokta-Sāttvika Āgama. These sāttvika texts, composed by sages, ensure the human devotee is guided correctly and are consistent with the Divya texts.
The Contradiction and Its Resolution (Samanvaya)
The fundamental rule when interpreting śāstra is that a text, once quoted, must be understood and explained according to its proper context and intention; it should never be dismissed (as this constitutes śāstra-nindanam according to Kathālakshaṇam of Madhwāchārya). The goal is to establish a hierarchy of spiritual authority over social convention.
The Prohibitory Text: Bhāradvāja-Saṁṁhitā (The Mukhya Kalpa)
The Bhāradvāja-saṁhitā establishes the Mukhya Kalpa (Primary/Ideal Rule) for formal, ritualistic Āgamic dīkṣā (initiation), focusing on traditional varṇa standards.
| Requirement | Bhāradvāja-Saṁhitā Injunction | Rule Type |
| Ideal Guru | “The dvija-vara (best of the twice-born), a Brāhmaṇa (vipra), is the śreṣṭhatamaḥ guruḥ (best spiritual master).” | Primary (Mukhya) |
| Prohibition | “A woman or Śūdra can never act as an initiating guru (na jātu mantra-dā nārī na śūdro nāntarodbhavaḥ).” | Prohibitory |
| Limitation | Women and Śūdras may teach moral/ethical instruction (hita-ahitam), but are “not entitled to the position of ācārya (narhanty acāryatām kvacit).” | Limiting |
The Permissive Text: Jayākhya Saṁhitā (The Āpaddharma)
The Jayākhya Saṁhitā acknowledges the ideal but provides the Āpaddharma (Contingency Rule) by allowing the descent of initiatory authority when the primary rule cannot be fulfilled.
| Circumstance | Jayākhya Saṁhitā Injunction | Core Principle Maintained |
| Primary (Mukhya) | A Brāhmaṇa Ācārya is eligible to initiate all persons (sarveṣām). | Brāhmaṇa Priority |
| Contingency 1 | In the absence of a Brāhmaṇa, a Kṣatriya may initiate. | Descending Varṇa |
| Contingency 2 | In the further absence of a Kṣatriya, a Vaiśya may initiate. | Descending Varṇa |
| Contingency 3 (Final) | In the further absence of a Vaiśya, a Śūdra may initiate a disciple of his own varṇa. | Prohibition of Pratilomya |
Samanvaya: Bhakti (Transcendental Standard) vs. Lokasaṁgraha (Social Standard)
The contradiction is resolved by establishing a hierarchy of circumstances where the Transcendental Standard (Vaiṣṇava-tattva) is the actual measure of a guru’s power, while the rules of the Samhitās are necessary structures for social administration (Lokasaṁgraha).
The Transcendental Standard (Bhakti Authority)
The statements in śāstra that glorify a devotee, regardless of their social varṇa, speak to the inherent goodness and supremacy of Bhakti.
- Spiritual Eligibility: The ultimate eligibility is based on being “fully conversant with the science of Kṛṣṇa”. The Bhāradvāja-saṁhitā and Jayākhya Saṁhitā rules are secondary to the realization of Kṛṣṇa consciousness.
- Transcending Varṇa: The Padma Purāṇa asserts: “One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family”.
- Spiritual Goal for All: Spiritual attainment is open to all. The Bhāradvāja-saṁhitā states: “Yogis are born among all castes; and no caste-considerations shall hold in their cases, for they have seen the Lord face to face (Baladeva Vidyabhushana tika to SB 1.13.15)”.
This establishes the spiritual exception (Viśeṣa Dharma). The Bhāradvāja-saṁhitā (1.44) exception is the special Rule (Viśeṣa Dharma) , and BS 1.42,43 and JS 18.6-9 descending order are the General rule (Sāmānya Dharma).
The Social Standard (Lokasaṁgraha)
The Saṁhitās require us to follow social conventions , and the Bhāradvāja-saṁhitā’s insistence on the Brāhmaṇa as the Mukhya Kalpa is justified by the principle of Lokasaṁgraha (maintaining order and setting an ideal example) from the Bhagavad-gītā.
The Principle of Exemplary Conduct
| BG Principle | Verse (3.21) | Application to Guru Role |
| Exemplary Conduct | yad yad ācarati śreṣṭhas / tat tad evetaro janaḥ (Whatever action is performed by a great man, common men follow in his footsteps). | A realized soul is obligated to set the ideal social precedent by following the Mukhya Kalpa whenever possible. |
| Setting the Standard | sa yat pramāṇaṁ kurute / lokas tad anuvartate (And whatever standards he sets by exemplary acts, all the world pursues). | The spiritual master may choose to defer the dīkṣā-guru role to a qualified Brāhmaṇa to prevent societal misunderstanding. |
The Mandate to Follow One’s Station
It is essential that one doesn’t transgress the rules set for one’s social position and follows them in order to be a role model. Hence, the prohibition for strī and śūdra if not a pure devotee must be followed. Even a pure devotee like Janaka followed his prescribed duties to set the right example. Baladeva Vidyābhūṣaṇa says in his Brahma-Sūtra Bhāṣya (3.4.17) that only Sannyāsīs like the Sanakādaya can give up their prescribed duties and demonstrate this transgression of social order.
Summary
The Mukhya Kalpa (Brāhmaṇa guru) and Āpaddharma (exceptional cases) are necessary structures for social administration (Lokasaṁgraha). This approach ensures that the spiritual goal—measured by the Transcendental Standard (Vaiṣṇava-tattva)—is open to all, while still maintaining the societal order and providing responsible public examples in accordance with the Bhagavad-gītā.