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♾️🙏♾️ Maheśvara uvāca: चतुर्वेदीपरिज्ञाता प्रियो मम न जातुचित् । यः श्वपाकोऽपि मद्भक्तः स मत्तो नावशिष्यते ॥ ३९ ॥ One who knows all four Vedas is never dear to Me merely for that reason; but even if one is a dog-cooker (an outcaste), if he is devoted to Me, he is not inferior to Me. विपश्चितां मते जातिर्नास्त्येव परमार्थतः । तन्मात्रजीवितानां तु ब्राह्मणानां शिवं कुतः ॥ ४० ॥ In the view of the wise, caste does not truly exist in the ultimate sense; but for those who live only by that (external identity), how can there be any auspiciousness, even for Brahmins? ब्राह्मण्यं कोशिकस्यास्ते प्रकृष्टेनैव कर्मणा । कुकर्माणश्च बहवो जातिमात्रादपावनाः ॥ ४१ ॥ The Brahminhood of Kośika arose solely through excellent deeds; while many who perform evil actions are impure, despite possessing caste by birth alone. ब्राह्मण्यां ब्राह्मणाज्जातो ब्राह्मणो जातिपावनः । चापलाच्चेतसस्तस्य बीजशुद्धया च कीदृशः ॥ ४२ ॥ Though born from a Brahmin woman to a Brahmin father, and thus considered “pure by caste,” what kind of purity can there be for him whose mind is fickle, even if the seed (lineage) is pure? उत्कृष्टश्च द्विजः श्राद्धं प्रसिद्धस्यावहन्पितुः । “यन्मे माता प्रलुलुभे” इत्याद्यां हि पठेदृचम् ॥ ४३ ॥ Even an eminent twice-born man, while performing the ancestral rite for his well-known father, recites the Ṛg-vedic verse beginning with “yanme mātā pralulubhe”. तस्मादेवंविधा जातिः कर्म जानीहि सर्वथा । शुभाशुभफलं येन विशिष्यन्ते शरीरिणः ॥ ४४ ॥ Therefore, understand caste to be of this nature—namely, action (karma) alone in every respect, by which embodied beings are distinguished through auspicious and inauspicious results. उत्पत्तिर्ब्रह्मणो वक्राद्ब्राह्मणानामिति श्रुतिः । ब्रह्मा मे चरणाज्जातो भक्तः स्वात्मैव नापरः ॥ ४५ ॥ Scripture states that Brahmins arose from the mouth of Brahmā; but Brahmā himself was born from My feet—he is My devotee, none other than My very Self. ब्राह्मणेभ्यः प्रकृष्यन्ते मद्भक्ता इति निश्चयः । यदेषां यज्ञलक्षेण तदेषां मद्विलोकनात् ॥ ४६ ॥ It is certain that My devotees are superior even to Brahmins; for what is considered their merit through sacrificial marks arises, in the case of My devotees, from beholding Me. मद्भक्तो ब्रह्मवेदित्वाद्ब्राह्मणः परिकीर्तितः । एवं पात्रं न दानस्य न जातिब्राह्मणः पुनः ॥ ४७ ॥ Because of devotion to Me and knowledge of Brahman, My devotee is proclaimed a Brahmin; thus, a Brahmin by birth alone is not, in turn, a worthy recipient of gifts. तपस्विनोऽपि मद्भक्ताः पूजनीयाः शिवद्विजाः । मय्यभक्ताः पुनर्जातिद्विजा एवेति निश्चयः ॥ ४८ ॥ Even ascetics, if devoted to Me, are to be revered as Śivadvija ie twice-born among Śiva’s followers; and My devotees, regardless of birth, are truly considered twice-born—this is certain. दर्शनान्तरमुत्सृज्य ब्राह्मणो मयि भावितः । शिवब्राह्मण एवोक्तस्तस्मै ज्ञेयं च मद्भिरा ॥ ४९ ॥ A Brahmin who has abandoned attachment to mere appearances and is fixed in devotion to Me, is called a Śiva-Brahmin; this is to be known through My words. अदर्शनमनुष्ठाय मामप्यर्चति यो द्विजः । उभयभ्रष्टतामेत्य स न कचन भावितः ॥ ५० ॥ A Brahmin who performs rituals for Me without truly beholding or understanding Me— such a one falls into both forms of error and is not truly considered a devotee. तन्मामाराधयति यो देयं तस्मै शिवार्थिभिः । विप्रो भवतु वा मा वा नेयं शैवत्वखण्डना ॥ ५१ ॥ Whoever worships Me with devotion, let him be honored by the Śaiva followers; whether he is a Brahmin or not, he should not be denied, nor should his Śaiva identity be questioned. अदीक्षितोऽपि मन्नाम स्मरन्ननिशमेव यः । तस्य सर्वातिशायित्वं विभूतिर्भवति स्वयम् ॥ ५२ ॥ Even one who has not been formally initiated, if he constantly remembers Me, all manifestations of power (vibhūti) arise naturally within him. ~ श्रीमहामाहेश्वरजयद्रथकविविरचिते हरचरितचिन्तामणो गरुडानुग्रहो नाम सप्तदशः प्रकाशः ॥

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