You can meet God at any moment if you follow the instructions. Then what is your business? In that meeting, fully learned scholars were present; therefore it is called dvija-śreṣṭhāḥ, best of the brāhmins. Best of the brāhmins means these devotees. To become brāhmin means the best of the learned scholars. Brahmā jānāti iti brāhmin. Everyone is born śūdra—janmanā jāyate śūdraḥ. Śūdra means the fourth-class man. Saṁskārād bhaved dvijaḥ. By reformation, by cultivation of knowledge and culture, one becomes second class, third class and first class. So brāhmin means the first class, means one who knows—brāhmin. And śreṣṭhāḥ, the best of the brāhmins, means that he knows not only what is Brahman, but he knows what is Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Three stages. Simply knowing Brahman is not perfect knowledge, you must know what is Paramātmā, you must know what is the Personality of Godhead. Therefore it is addressed here, dvija-śreṣṭhāḥ.
There are many in that meeting at Naimiṣāraṇya. The human society should be divided into four classes of men, not that everything is a drunkard, that's all. This is not civilization, this is animal life. There must be first-class men. There is already, just like you are, you are all first class, but they will not admit. They will admit drunkard first class. That is a different thing. But you are all first class, devotees of Kṛṣṇa. So there must be first class, second class, third class, fourth class, because this material world is conducted under the influence of three qualities—goodness, passion and ignorance. How you can avoid it? So those who are on the platform of goodness, they are first-class men. Those who are on the platform of passion, they are second-class men. Those who are mixed up, they are third-class men, and those who are in ignorance, they are fourth-class men; and less than that, they are animals. They may have two hands, two legs, but they are simply animals, that's all, no better than animals.
So actually human civilization begins when there is varṇāśrama-vibhāgaśaḥ (SB 1.2.13), four varṇas and four āśramas. Here is brāhmin, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. Unless human society is scientifically divided in this varṇāśrama system, it is animal society. It is not man's society. Therefore he is stressing varṇāśrama. Not others who are not within the category of varṇāśrama; they are animals. So when the human society comes to the system of varṇāśrama-dharma, then they can think about God. Otherwise it is not possible. Animal, how they can think about God? Because you are all first-class boys and girls, therefore you have come to hear about God. Now if you call first-class dogs, they will not come; that is not possible. So unless the human society is organized in the varṇāśrama-dharma, it remains animal society. And in animal society you cannot expect any intelligence or any sense of goodness or any idea of God. This is not possible.