Nothing is bad provided it is meant for Kṛṣṇa's satisfaction. Ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. The varṇāśrama-vibhāga must be there. But what is the aim of varṇāśrama? Simply by becoming a brāhmaṇa he's successful? No. Nobody can become successful unless he satisfies Kṛṣṇa. That is real success. Just like Arjuna did. By the military art, he satisfied Kṛṣṇa. Similarly, by your vaiśya-vṛtti, kṛṣi-go-rakṣya-vāṇijyam (BG 18.44), you can satisfy Kṛṣṇa. By your brāhmaṇa-vṛtti you can satisfy Kṛṣṇa. Even by your śūdra-vṛtti you can satisfy Kṛṣṇa. That possibility is here, that Kṛṣṇa says sva-karmaṇā tam abhyarcya. The aim should be how to satisfy Kṛṣṇa. Doesn't matter whether you are a brāhmaṇa or a kṣatriya. Kṛṣṇa confirms it, api cet su-durācāraḥ... No. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Pāpa-yoni means below the vaiśyas, the śūdras, they are pāpa-yonis. Vaiśyas also. Striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim. So there is no impediment to approach Kṛṣṇa because you are a śūdra, or caṇḍāla or woman or vaiśya. No. Everyone can... That facility is there. Therefore our duty should be, "Never mind in whichever position I am posted. Let me satisfy Kṛṣṇa." It is not that... Suppose we are worshiping Deity. That is the duty of brāhmaṇa; but somebody is called that "You cleanse this floor." So he should not think that "I am cleansing the floor; therefore I am lower than the person directly worshiping the Deity." No. Kṛṣṇa's pleasure wanted. If Kṛṣṇa sees that by washing the floor you are doing very nicely, Kṛṣṇa is pleased: "Oh, you are nice." Similarly, one man is decorating Kṛṣṇa with garland and... If Kṛṣṇa is pleased, that is the main point. Not that because you are on the Deity room you are very elevated, and the other man who is cleansing the door, he is not elevated. No. Śrī-vigrahārādhana-nitya-nānā-śṛṅgāra-tan-mandira-mārjanādau **. They are all equal. In whichever position you are, simply your endeavor should be how to please Kṛṣṇa. That is wanted. Sva-karmaṇā tam abhyarcya (BG 18.46).
Also it is said, ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. Because generally we take divisions, varṇa and āśrama. So Sūta Gosvāmī says in the meeting of Naimiṣāraṇya, ataḥ pumbhir dvija-śreṣṭhāḥ. They are all big, big, very learned scholars and brāhmaṇas, so they were addressing, dvija-śreṣṭhāḥ. Dvija means brāhmaṇa, kṣatriya, vaiśya. One who has got the right to take the sacred thread, they are called dvijas. But out of the three, brāhmaṇa, kṣatriya, vaiśya, the brāhmaṇa is called dvija-śreṣṭha. Therefore he addressed,
- ataḥ pumbhir dvija-śreṣṭhā
- svanuṣṭhitasya dharmasya
- saṁsiddhir hari-toṣaṇam
- (SB 1.2.13)
Saṁsiddhi. Never mind what you are. Either you may be sannyāsī or may be gṛhastha or may be brahmacārī or a brāhmaṇa, a kṣatriya, or vaiśya, śūdra. Never mind. Try to satisfy Kṛṣṇa. Try to please Kṛṣṇa. Then your life is successful. Otherwise, you are pramatta, mad. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). So long you shall remain a pramatta, you shall act just opposite function, and you'll be entangled. Therefore in the Bhagavad-gītā it is said, yajñārthe karmaṇaḥ anyatra karma-bandhanaḥ. If you do not work for pleasing Kṛṣṇa, then that work will entangle you in the cycle of birth and death.