Learned brahmana (BG and SB)

Expressions researched:
"learned brahmana" |"learned brahmanas" |"learned brahmana's"

Bhagavad-gita As It Is

BG Chapters 7 - 12

BG 7.15, Purport: According to the standard of the Gītā, a learned man is he who sees on equal terms the learned brāhmaṇa, the dog. the cow, the elephant and the dog-eater. That is the vision of a true devotee.

Srimad-Bhagavatam

SB Canto 1

SB 1.2.2, Purport: The Vaiṣṇava stage is the postgraduate status of a brāhmaṇa. A progressive brāhmaṇa must necessarily become a Vaiṣṇava, for a Vaiṣṇava is a self-realized, learned brāhmaṇa.

SB 1.2.28-29, Purport: Ill-fated yogīs are given a chance in the next birth by being placed in the families of good learned brāhmaṇas or in the families of rich merchants in order to execute the unfinished task of Vāsudeva realization.

SB 1.3.44, Purport: Sūta Gosvāmī is a bona fide representative of Śukadeva Gosvāmī because he wants to present the message which he received from the great learned brāhmaṇa.

SB 1.7.44, Purport: A learned brāhmaṇa should become a teacher, a priest and a recipient of charity. A bona fide brāhmaṇa is authorized to accept such professions.

SB 1.10.19, Purport: In the relative world white is the opposite conception of black, but in the transcendental world there is no distinction between white and black. Therefore the sounds of benedictions uttered by the learned brāhmaṇas here and there appear to be contradictory in relation with the Absolute Person, but when they are applied to the Absolute Person they lose all contradiction and become transcendental.

SB 1.10.20, Purport: The Vedic hymns in the Upaniṣads are sometimes indirectly directed to the Supreme Lord. But the talks of the ladies were directly spoken of the Lord, and thus they were more pleasing to the heart. The ladies' talks appeared to be more valuable than the learned brāhmaṇas' benedictions.

SB 1.12.13, Translation: King Yudhiṣṭhira, who was very satisfied with the birth of Mahārāja Parīkṣit, had the purificatory process of birth performed. Learned brāhmaṇas, headed by Dhaumya and Kṛpa, recited auspicious hymns.

SB 1.12.13, Purport: After the garbhādhāna purificatory process, there are certain other saṁskāras like sīmantonnayana, sadhabhakṣaṇam, etc., during the period of pregnancy, and when the child is born the first purificatory process is jātakarman. This was performed duly by Mahārāja Yudhiṣṭhira with the help of good and learned brāhmaṇas like Dhaumya, the royal priest, and Kṛpācārya, who was not only a priest but also a great general.

SB 1.12.13, Purport: The great administrators, kings and emperors were always under the guidance of learned brāhmaṇas like Kṛpācārya and thus were able to act properly in the discharge of political responsibilities.

SB 1.12.15, Translation: The learned brāhmaṇas, who were very satisfied with the charities of the King, addressed him as the chief amongst the Pūrus and informed him that his son was certainly in the line of descent from the Pūrus.

SB 1.12.18, Purport: Mahārāja Yudhiṣṭhira was himself a replica of his ancestors, and he desired that the next king after him become exactly like his great forefathers. He was happy to learn from the learned brāhmaṇas that by astrological calculations the child would be born a first-grade devotee of the Lord, and more confidentially he wanted to know whether the child was going to follow in the footsteps of his great forefathers.

SB 1.12.33, Purport: Every day he used to give in charity to the learned brāhmaṇas such things as beddings, seats, conveyances and sufficient quantities of gold.

SB 1.12.34, Purport: Even Mahārāja Yudhiṣṭhira had to collect the necessary heaps of gold left by Mahārāja Marutta and the brāhmaṇas who were given gold in charity by King Marutta. The learned brāhmaṇas could not take away all the loads of gold given by Mahārāja Marutta, and therefore they left behind the major portion of the gift.

SB 1.16.1, Purport: Mahārāja Parīkṣit was, therefore, a devotee of the first order, and thus he used to consult great sages and learned brāhmaṇas, who could advise him by the śāstras how to execute the state administration. Such great kings were more responsible than modern elected executive heads because they obliged the great authorities by following their instructions left in Vedic literatures.

SB Canto 2

SB 2.1.8, Purport: Lord Śrī Caitanya Mahāprabhu instructed a learned brāhmaṇa to study Śrīmad-Bhāgavatam from a personal bhāgavata. Śrīmad-Bhāgavatam is based on the transcendental name, form, attributes, pastimes, entourage and variegatedness of the Supreme Person, and it is spoken by the incarnation of the Personality of Godhead, Śrīla Vyāsadeva.

SB 2.4.5, Translation: Mahārāja Parīkṣit said: O learned brāhmaṇa, you know everything because you are without material contamination. Therefore whatever you have spoken to me appears perfectly right. Your speeches are gradually destroying the darkness of my ignorance, for you are narrating the topics of the Lord.

SB 2.4.8, Translation: O learned brāhmaṇa, the transcendental activities of the Lord are all wonderful, and they appear inconceivable because even great endeavors by many learned scholars have still proved insufficient for understanding them.

SB 2.6.20, Purport: The brahmacārīs, vānaprasthas and sannyāsīs do not intend to take rebirth (apraja), nor are they meant for secretly indulging in sex life. Such a falldown by the spiritualist may be compensated by another chance for human life in good families of learned brāhmaṇas or of rich merchants for another term of elevation, but the best thing is to attain the highest perfection of deathlessness as soon as the human form of life is attained; otherwise the whole policy of human life will prove to be a total failure.

SB 2.7.9, Purport: According to the system of varṇāśrama-dharma, the pious and learned brāhmaṇas were the natural guardians of society. The brāhmaṇas, by their learned labor of love, would instruct the administrator-kings how to rule the country in complete righteousness, and thus the process would go on as a perfect welfare state. The kings or the kṣatriya administrators would always consult the council of learned brāhmaṇas. They were never autocratic monarchs.

SB 2.7.9, Purport: The standard welfare codes are already there in the Manu-saṁhitā and other Vedic literatures. The learned brāhmaṇas would advise the king in terms of those standard books of knowledge and with reference to the particular situation of time and place. Such brāhmaṇas were not paid servants of the king, and therefore they had the strength to dictate to the king on the principles of scriptures. This system continued even up to the time of Mahārāja Candragupta, and the brāhmaṇa Cāṇakya was his unpaid prime minister. Mahārāja Vena did not adhere to this principle of ruling, and he disobeyed the learned brāhmaṇas. The broad-minded brāhmaṇas were not self-interested, but looked to the interest of complete welfare for all the subjects. They wanted to chastise King Vena for his misconduct and so prayed to the Almighty Lord as well as cursed the king.

SB 2.8.20, Purport: Mahārāja Parīkṣit inquired from the learned brāhmaṇa Śukadeva Gosvāmī about the ultimate destination of such great mystics or how they attain such extraordinary powers by their own efforts or by the grace of the Lord. He inquired also about their detachment from the subtle and gross material bodies.

SB Canto 3

SB 3.2.32, Translation: The Supreme Lord, Kṛṣṇa, desired to utilize the opulent financial strength of Mahārāja Nanda for worship of the cows, and also He wanted to give a lesson to Indra, the King of heaven. Thus He advised His father to perform worship of go, or the pasturing land and the cows, with the help of learned brāhmaṇas.

SB 3.22.33, Purport: Temple worship by the royal family is also mentioned in Bhagavad-gītā, where it is stated that those who fail to achieve success in the bhakti-yoga principles within one life are given a chance to take birth in the next life in a family of rich men or in a royal family or family of learned brāhmaṇas or devotees.

SB 3.27.7, Purport: As explained in Bhagavad-gītā, a devotee or a learned sage does not see any difference between a learned brāhmaṇa, a dog, an elephant or a cow because he knows that the body is the outer covering only and that the soul is actually part and parcel of the Supreme Lord.

SB 3.29.16, Purport: As stated in Bhagavad-gītā, a paṇḍita, one who is learned, sees equally a very learned brāhmaṇa, a śūdra, a hog, a dog and a cow. He does not see the body, which is only an outward dress. He does not see the dress of a brāhmaṇa, or that of a cow or of a hog. He sees the spiritual spark, part and parcel of the Supreme Lord.

SB 3.29.27, Purport: We should not, at the same time, misunderstand that the Supersoul situated in the heart of an animal like a hog and the Supersoul situated in the heart of a learned brāhmaṇa are different. The Supersoul in all living entities is the same Supreme Personality of Godhead.

SB 3.29.32, Purport: If someone not only has this knowledge but is able to clear all doubts if questioned about the Absolute Truth, he is considered better. Further, there may be a learned brāhmaṇa-Vaiṣṇava who can explain clearly and eradicate all doubts, but if he does not follow the Vaiṣṇava principles, then he is not situated on a higher level.

SB 3.33.6, Purport: Taking birth in the family of a brāhmaṇa is certainly due to pious activities in one's past life. But still a child who is born in a family of a brāhmaṇa depends for his further reformation upon initiation into acceptance of a sacred thread and many other reformatory processes. But a person who chants the holy name of the Lord, even if born in a family of caṇḍālas, dog-eaters, does not need reformation. Simply by chanting Hare Kṛṣṇa, he immediately becomes purified and becomes as good as the most learned brāhmaṇa.

SB 3.33.6, Purport: Śrīdhara Svāmī especially remarks in this connection, anena pūjyatvaṁ lakṣyate. Some caste brāhmaṇas remark that by chanting Hare Kṛṣṇa, purification begins. Of course, that depends on the individual process of chanting, but this remark of Śrīdhara Svāmī's is completely applicable if one chants the holy name of the Lord without offense, for he immediately becomes more than a brāhmaṇa. As Śrīdhara Svāmī says, pūjyatvam: he immediately becomes as respectable as a most learned brāhmaṇa and can be allowed to perform Vedic sacrifices. If simply by chanting the holy name of the Lord one becomes sanctified instantly, then what can be said of those persons who see the Supreme Lord face to face and who understand the descent of the Lord, as Devahūti understands Kapiladeva.

SB Canto 4

SB 4.4.7, Purport: The mother and sisters of Satī could not follow the others, who did not receive Satī very well. Due to natural affection, they immediately embraced her with tears in their eyes and with loving feelings. This shows that women as a class are very softhearted; their natural affection and love cannot be checked by artificial means. Although the men present were very learned brāhmaṇas and demigods, they were afraid of their superior, Dakṣa, and because they knew that their welcoming Satī would displease him, although in their minds they wanted to receive her, they could not do so. Women are naturally softhearted, but men are sometimes very hardhearted.

SB 4.4.11, Purport: In Bhagavad-gītā (9.29) the Lord says, samo'haṁ sarva-bhūteṣu: "I am equal to all living entities." Similarly, Lord Śiva is a qualitative incarnation of the Supreme Personality of Godhead, so he has almost the same qualities as the Supreme Lord. Therefore he is equal to everyone; no one is his enemy, and no one is his friend, but one who is envious by nature can become the enemy of Lord Śiva. Therefore Satī accused her father, "No one but you could be envious of Lord Śiva or be his enemy." Other sages and learned brāhmaṇas were present, but they were not envious of Lord Śiva, although they were all dependent on Dakṣa. Therefore no one but Dakṣa could be envious of Lord Śiva. That was the accusation of Satī.

SB 4.8.37, Translation: O learned brāhmaṇa, I want to occupy a position more exalted than any yet achieved within the three worlds by anyone, even by my fathers and grandfathers. If you will oblige, kindly advise me of an honest path to follow by which I can achieve the goal of my life.

SB 4.9.39-40, Translation: Then King Uttānapāda, being very eager to see the face of his lost son, mounted a chariot drawn by excellent horses and bedecked with golden filigree. Taking with him many learned brāhmaṇas, all the elderly personalities of his family, his officers, his ministers and his immediate friends, he immediately left the city. As he proceeded in this parade, there were auspicious sounds of conchshells, kettledrums, flutes, and the chanting of Vedic mantras to indicate all good fortune.

SB 4.15.11, Translation: The learned brāhmaṇas, who were very attached to the Vedic ritualistic ceremonies, then arranged for the King's coronation. People from all directions collected all the different paraphernalia for the ceremony. Thus everything was complete.

SB 4.16.1, Purport: Here the word muni-coditāḥ indicates instructions received from great sages and saintly persons. Although Mahārāja Pṛthu was simply enthroned on the royal seat and was not at that time exhibiting his godly powers, the reciters like the sūta, the māgadha and the vandī understood that King Pṛthu was an incarnation of God. They could understand this by the instructions given by the great sages and learned brāhmaṇas. We have to understand the incarnations of God by the instructions of authorized persons. We cannot manufacture a God by our own concoctions.

SB 4.20.15, Translation: Lord Viṣṇu continued: My dear King Pṛthu, if you continue to protect the citizens according to the instructions of the learned brāhmaṇa authorities, as they are received by the disciplic succession—by hearing—from master to disciple, and if you follow the religious principles laid down by them, without attachment to ideas manufactured by mental concoction, then every one of your citizens will be happy and will love you, and very soon you will be able to see such already liberated personalities as the four Kumāras [Sanaka, Sanātana, Sanandana and Sanat-kumāra].

SB 4.21.37, Purport: The simple definition of Vaiṣṇava is given by Śrī Caitanya Mahāprabhu: a person who immediately reminds one of the Supreme Personality of Godhead, Kṛṣṇa, is a Vaiṣṇava. In this verse, both Vaiṣṇavas and brāhmaṇas are mentioned. A Vaiṣṇava is a learned brāhmaṇa and is therefore designated as brāhmaṇa-vaiṣṇava, brāhmaṇa-paṇḍita or as a Vaiṣṇava and brāhmaṇa. In other words, a Vaiṣṇava is supposed to be a brāhmaṇa already, but a brāhmaṇa may not be a pure Vaiṣṇava.

SB 4.21.41, Purport: Fire is certainly devoid of life, but devotees and brāhmaṇas are the living representatives of the Supreme Lord. Therefore to feed brāhmaṇas and Vaiṣṇavas is to feed the Supreme Personality of Godhead directly. It may be concluded that instead of offering fire sacrifices, one should offer foodstuffs to brāhmaṇas and Vaiṣṇavas, for that process is more effective than fire yajña. The vivid example of this principle in action was given by Advaita Prabhu. When He performed the śrāddha ceremony for His father, He first of all called Haridāsa Ṭhākura and offered him food. It is the practice that after finishing the śrāddha ceremony, one should offer food to an elevated brāhmaṇa. But Advaita Prabhu offered food first to Haridāsa Ṭhākura, who had taken his birth in a Muhammadan family. Therefore Haridāsa Ṭhākura asked Advaita Prabhu why He was doing something which might jeopardize His position in brāhmaṇa society. Advaita Prabhu replied that He was feeding millions of first-class brāhmaṇas by offering the food to Haridāsa Ṭhākura. He was prepared to talk with any learned brāhmaṇa on this point and prove definitely that by offering food to a pure devotee like Haridāsa Ṭhākura, He was equally as blessed as He would have been by offering food to thousands of learned brāhmaṇas. When performing sacrifices, one offers oblations to the sacrificial fire, but when such oblations are offered to Vaiṣṇavas, they are certainly more effective.

SB 4.22.29, Purport: Actually every living entity is the marginal potency of the Supreme Lord. In Bhagavad-gītā (5.18), therefore, it is explained that one who actually sees the spirit soul does not distinguish between a learned brāhmaṇa and a dog, an elephant or a cow. paṇḍitāḥ sama-darśinaḥ. One who is actually learned sees only the living entity, not the outward covering. Differentiation is therefore the result of different karma, or fruitive activities, and when we stop fruitive activities, turning them into acts of devotion, we can understand that we are not different from anyone else, regardless of the form. This is only possible in Kṛṣṇa consciousness.

SB 4.31.2, Purport: When one actually becomes spiritually advanced, he does not see the difference between one living entity and another. This platform is attained by determination. When perfect knowledge is expanded, one ceases to see the outward covering of the living entity. He sees, rather, the spirit soul within the body. Thus he does not make distinctions between a human being and an animal, a learned brāhmaṇa and a caṇḍāla.

SB Canto 5

SB 5.4.1, Translation: Śrī Śukadeva Gosvāmī said: As soon as the Lord was born as the son of Mahārāja Nābhi, He manifested symptoms of the Supreme Lord, such as marks on the bottoms of His feet [the flag, thunderbolt, etc.]. This son was equal to everyone and very peaceful. He could control His senses and His mind, and, possessing all opulence, He did not hanker for material enjoyment. Endowed with all these attributes, the son of Mahārāja Nābhi became more powerful day after day. Due to this, the citizens, learned brāhmaṇas, demigods and ministers wanted Ṛṣabhadeva to be appointed ruler of the earth.

SB 5.4.5, Translation and Purport: King Nābhi understood that his son, Ṛṣabhadeva, was very popular among the citizens and among government officers and ministers. Understanding the popularity of his son, Mahārāja Nābhi enthroned Him as the emperor of the world to give protection to the general populace in terms of the Vedic religious system. To do this, he entrusted Him into the hands of learned brāhmaṇas, who would guide Him in administrating the government. Then Mahārāja Nābhi and his wife, Merudevī, went to Badarikāśrama in the Himalaya Mountains, where the King engaged Himself very expertly in austerities and penances with great jubilation. In full samādhi he worshiped the Supreme Personality of Godhead, Nara-Nārāyaṇa, who is Kṛṣṇa in His plenary expansion. By doing so, in course of time Mahārāja Nābhi was elevated to the spiritual world known as Vaikuṇṭha.

When Mahārāja Nābhi saw that his son Ṛṣabhadeva was popular with the general populace and the governmental servants, he chose to install Him on the imperial throne. In addition, he wanted to entrust his son into the hands of the learned brāhmaṇas. This means that a monarch was supposed to govern strictly according to Vedic principles under the guidance of learned brāhmaṇas, who could advise Him according to the standard Vedic scriptures like Manu-smṛti and similar śāstras. It is the duty of the king to rule the citizens according to Vedic principles.

SB 5.4.19, Translation: Once while touring the world, Lord Ṛṣabhadeva, the Supreme Lord, reached a place known as Brahmāvarta. There was a great conference of learned brāhmaṇas at that place, and all the King's sons attentively heard the instructions of the brāhmaṇas there. At that assembly, within the hearing of the citizens, Ṛṣabhadeva instructed His sons, although they were already very well behaved, devoted and qualified. He instructed them so that in the future they could rule the world very perfectly. Thus he spoke as follows.

SB 5.10.16, Translation: King Rahūgaṇa said: O brāhmaṇa, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brāhmaṇa and saintly person? I see that you are wearing a sacred thread. Are you one of those exalted, liberated saints such as Dattātreya and other highly advanced, learned scholars? May I ask whose disciple you are? Where do you live? Why have you come to this place? Is your mission in coming here to do good for us? Please let me know who you are.

SB 5.10.16, Purport: Mahārāja Rahūgaṇa was very anxious to receive further enlightenment in Vedic knowledge because he could understand that Jaḍa Bharata belonged to a brāhmaṇa family either by disciplic succession or by birth in a brāhmaṇa dynasty. As stated in the Vedas: tad vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. Rahūgaṇa was accepting Jaḍa Bharata as a guru, but a guru must prove his position not only by wearing a sacred thread but by advancing knowledge in spiritual life. It is also significant that Rahūgaṇa asked Jaḍa Bharata which family he belonged to. There are two types of families—one according to dynasty and the other according to disciplic succession. In either way, one can be enlightened. The word śuklaḥ refers to a person in the mode of goodness. If one wants to receive spiritual knowledge, he must approach a bona fide brāhmaṇa-guru, either in the disciplic succession or in a family of learned brāhmaṇas.

SB 5.12.5-6, Purport: One who understands Lord Viṣṇu as the original cause of everything is to be understood to be perfectly situated in knowledge. Although he was falsely proud of being a king, King Rahūgaṇa was not really situated in knowledge. Therefore he was rebuking the palanquin carriers, including the self-realized brāhmaṇa, Jaḍa Bharata. This is the first accusation Jaḍa Bharata made against the King, who was daring to talk to a learned brāhmaṇa from the flimsy ground of ignorance, identifying everything with matter. King Rahūgaṇa argued that the living entity is within the body and that when the body is fatigued the living entity within must therefore be suffering.

SB Canto 6

SB 6.4.27-28, Translation: Just as great learned brāhmaṇas who are expert in performing ritualistic ceremonies and sacrifices can extract the fire dormant within wooden fuel by chanting the fifteen Sāmidhenī mantras, thus proving the efficacy of the Vedic mantras, so those who are actually advanced in consciousness—in other words, those who are Kṛṣṇa conscious—can find the Supersoul, who by His own spiritual potency is situated within the heart.

SB 6.7.35, Purport: The professions of a qualified brāhmaṇa are paṭhana, pāṭhana, yajana, yājana, dāna and pratigraha. The words yajana and yājana mean that a brāhmaṇa becomes the priest of the populace for the sake of their elevation. One who accepts the post of spiritual master neutralizes the sinful reactions of the yajamāna, the one on whose behalf he performs yajña. Thus the results of the pious acts previously performed by the priest or spiritual master are diminished. Therefore priesthood is not accepted by learned brāhmaṇas. Nevertheless, the greatly learned brāhmaṇa Viśvarūpa became the priest of the demigods because of his profound respect for them.

SB 6.7.38, Purport: The word samādhinā is very important. Samādhi means complete absorption with an undiverted mind. Viśvarūpa, who was a most learned brāhmaṇa, not only accepted the request of the demigods, but took their request seriously and performed the activities of priesthood with an undiverted mind. In other words, he accepted the priesthood not for material gain, but to profit the demigods. Such is the duty of a priest. The word puraḥ means "family," and hita means "benefit." Thus the word purohita indicates that the priest is the well-wisher of the family. Another meaning of the word puraḥ is "first." A priest's first duty is to see that his disciples benefit spiritually and materially by all means. Then he is satisfied. A priest should never be interested in performing Vedic rituals for his personal benefit.

SB 6.14.1, Translation: King Parīkṣit inquired from Śukadeva Gosvāmī: O learned brāhmaṇa, demons are generally sinful, being obsessed with the modes of passion and ignorance. How, then, could Vṛtrāsura have attained such exalted love for the Supreme Personality of Godhead, Nārāyaṇa?

SB 6.14.33, Translation: King Citraketu was especially pleased. After purifying himself by bathing and by decorating himself with ornaments, he engaged learned brāhmaṇas in offering benedictions to the child and performing the birth ceremony.

SB 6.14.50-51, Translation: When King Citraketu heard of his son's death from unknown causes, he became almost blind. Because of his great affection for his son, his lamentation grew like a blazing fire, and as he went to see the dead child, he kept slipping and falling on the ground. Surrounded by his ministers and other officers and the learned brāhmaṇas present, the King approached and fell unconscious at the child's feet, his hair and dress scattered. When the King, breathing heavily, regained consciousness, his eyes were tearful, and he could not speak.

SB Canto 7

SB 7.1.3, Translation: O greatly fortunate and learned brāhmaṇa, whether Nārāyaṇa is partial or impartial has become a subject of great doubt. Kindly dispel my doubt with positive evidence that Nārāyaṇa is always neutral and equal to everyone.

SB 7.9.10, Purport: In this verse Prahlāda Mahārāja speaks of the vipras, the learned brāhmaṇas. The learned brāhmaṇa is considered best among the divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra, but a devotee born in a low caṇḍāla family is better than such brāhmaṇas, not to speak of the kṣatriyas, vaiśyas and others. A devotee is better than anyone, for he is in the transcendental position on the Brahman platform.

SB 7.13.26, Purport: A human being should eat prasāda offered to the Deity and should enjoy sex life according to the Vedic injunctions. He should engage himself in the business of Kṛṣṇa consciousness, he should save himself from the fearful condition of material existence, and he should sleep only to recover from fatigue due to working hard. The learned brāhmaṇa said that since everything is misused by fruitive workers, he had retired from all fruitive activities.

SB 7.13.36, Purport: The honey gathered in the comb is taken away by force. Therefore one who accumulates money should realize that he may be harassed by the government or by thieves or even killed by enemies. Especially in this age of Kali-yuga, it is said that instead of protecting the money of the citizens, the government itself will take away the money with the force of law. The learned brāhmaṇa had therefore decided that he should not accumulate any money. One should own as much as he immediately needs. There is no need to keep a big balance at hand, along with the fear that it may be plundered by the government or by thieves.

SB 7.13.37, Purport: One should learn detachment from the bumblebees, for they collect drops of honey here and there and keep it in their honeycomb, but then someone comes and by force takes all the honey away, leaving the bumblebees with nothing. Therefore one should learn from the bumblebee not to keep more money than one needs. Similarly, one should learn from the python to stay in one place for many, many days without food and then eat only if something comes in its own way. Thus the learned brāhmaṇa gave instructions gained from two creatures, namely the bumblebee and the python.

SB 7.13.40, Purport: The learned brāhmaṇa's description indicates different types of births, for one lies down according to one's body. Sometimes one takes birth as an animal and sometimes as a king. When he takes birth as an animal he must lie down on the ground, and when he takes birth as a king or a very rich man he is allowed to lie in first-class rooms in huge palaces decorated with beds and other furniture. Such facilities are not available, however, at the sweet will of the living entity; rather, they are available by the supreme will (parecchayā), or by the arrangement of māyā.

SB 7.14.27-28, Translation: Nārada Muni continued: Now I shall describe the places where religious performances may be well executed. Any place where a Vaiṣṇava is available is an excellent place for all auspicious activities. The Supreme Personality of Godhead is the support of this entire cosmic manifestation, with all its moving and nonmoving living entities, and the temple where the Deity of the Lord is installed is a most sacred place. Furthermore, places where learned brāhmaṇas observe Vedic principles by means of austerity, education and mercy are also most auspicious and sacred.

SB Canto 8

SB 8.1.2, Translation: O learned brāhmaṇa, Śukadeva Gosvāmī, the great learned persons who are completely intelligent describe the activities and appearance of the Supreme Personality of Godhead during the various manvantaras. We are very eager to hear about these narrations. Kindly describe them.

SB 8.1.3, Translation: O learned brāhmaṇa, kindly describe to us whatever activities the Supreme Personality of Godhead, who created this cosmic manifestation, has performed in the past manvantaras, is performing at present, and will perform in the future manvantaras.

SB 8.5.14, Translation: Śrī Sūta Gosvāmī said: O learned brāhmaṇas assembled here at Naimiṣāraṇya, when Śukadeva Gosvāmī, the son of Dvaipāyana, was thus questioned by the King, he congratulated the King and then endeavored to describe further the glories of the Supreme Personality of Godhead.

SB 8.8.14, Translation: Thereafter, the great elephants from all the directions carried big water jugs full of Ganges water and bathed the goddess of fortune, to the accompaniment of Vedic mantras chanted by learned brāhmaṇas. While thus being bathed, the goddess of fortune maintained her original style, with a lotus flower in her hand, and she appeared very beautiful. The goddess of fortune is the most chaste, for she does not know anyone but the Supreme Personality of Godhead.

SB 8.19.17, Purport: O King, controller of the entire universe, although you are very munificent and are able to give Me as much land as I want, I do not want anything from you that is unnecessary. If a learned brāhmaṇa takes charity from others only according to his needs, he does not become entangled in sinful activities.

SB 8.19.33, Purport: Bali Mahārāja might argue that he had promised only three steps of land. But Śukrācārya, being a very learned brāhmaṇa, immediately understood that this was a plan of Hari, who had falsely appeared there as a brahmacārī. The words mūḍha vartiṣyase katham reveal that Śukrācārya was a brāhmaṇa of the priestly class. Such priestly brāhmaṇas are mostly interested in receiving remuneration from their disciples.

SB 8.24 Summary: The Personality of Godhead, being pleased with the King, informed him that within a week there would be an inundation throughout the universe and that the fish incarnation would protect the King, along with the ṛṣis, herbs, seeds and other living entities, in a boat, which would be attached to the fish's horn. After saying this, the Lord disappeared. King Satyavrata offered respectful obeisances to the Supreme Lord and continued to meditate upon Him. In due course of time, annihilation took place, and the King saw a boat coming near. After getting aboard with learned brāhmaṇas and saintly persons, he offered prayers to worship the Supreme Personality of Godhead. The Supreme Lord is situated in everyone's heart, and thus he taught Mahārāja Satyavrata and the saintly persons about Vedic knowledge from the core of the heart. King Satyavrata took his next birth as Vaivasvata Manu, who is mentioned in Bhagavad-gītā. Vivasvān manave prāha: the sun-god spoke the science of Bhagavad-gītā to his son Manu. Because of being the son of Vivasvān, this Manu is known as Vaivasvata Manu.