# Cc. Madhya 15.277 ## Text > uṭhaha, amogha, tumi lao kṛṣṇa-nāma > acire tomāre kṛpā karibe bhagavān ## Synonyms *uṭhaha*—get up; *amogha*—Amogha; *tumi*—you; *lao*—chant; *kṛṣṇa*-*nāma*—the holy name of Lord Kṛṣṇa; *acire*—very soon; *tomāre*—unto you; *kṛpā*—mercy; *karibe*—will bestow; *bhagavān*—the Supreme Personality of Godhead. ## Translation **"Therefore, Amogha, get up and chant the Hare Kṛṣṇa mahā-mantra! If you do so, Kṛṣṇa will unfailingly bestow mercy upon you."** ## Purport The Absolute Truth is realized in three phases-impersonal Brahman, Paramātmā and the Supreme Personality of Godhead, Bhagavān. All of these are one and the same truth, but Brahman, Paramātmā and Bhagavān constitute three different features. Whoever understands Brahman is called a *brāhmaṇa,* and when a *brāhmaṇa* engages in the Lord's devotional service, he is called a Vaiṣṇava. Unless one comes to understand the Supreme Personality of Godhead, his realization of impersonal Brahman is imperfect. A *brāhmaṇa* can chant the Hare Kṛṣṇa *mantra* on the platform of *nāmābhāsa,* but not on the platform of pure vibration. When a *brāhmaṇa* engages in the Lord's service, fully understanding his eternal relationship, his devotional service is called *abhidheya.* When one attains that stage, he is called a *bhāgavata* or a Vaiṣṇava. This indicates that he is free from contamination and material attachment. This is confirmed by *Bhagavad-gītā* [[bg/7/28|(Bg. 7.28)]]: > yeṣāṁ tv anta-gataṁ pāpaṁ > janānāṁ puṇya-karmaṇām > te dvandva-moha-nirmuktā > bhajante māṁ dṛḍha-vratāḥ "Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." A *brāhmaṇa* may be a very learned scholar, but this does not mean that he is free from material contamination. A *brāhmaṇa's* contamination, however, is in the mode of goodness. In the material world, the three modes are goodness, passion and ignorance, and all of these are simply different gradations of contamination. Unless a *brāhmaṇa* transcends such contamination and approaches the platform of unalloyed devotional service, he cannot be accepted as a Vaiṣṇava. An impersonalist may be aware of the impersonal Brahman feature of the Absolute Truth, but his activities are on the impersonal platform. Sometimes he imagines a form of the Lord (*saguṇa-upāsanā),* but such an attempt is never successful in helping one attain complete realization. The impersonalist may consider himself a *brāhmaṇa* and may be situated in the mode of goodness, but nonetheless he is conditioned by one of the modes of material nature. This means that he is not yet liberated, for liberation cannot be attained unless one is completely free from the modes. In any case, the Māyāvāda philosophy keeps one conditioned. If one becomes a Vaiṣṇava through proper initiation, he automatically becomes a *brāhmaṇa.* There is no doubt about it. The *Garuḍa Purāṇa* confirms this: > brāhmaṇānāṁ sahasrebhyaḥ > satra-yājī viśiṣyate > satra-yāji-sahasrebhyaḥ > sarva-vedānta-pāragaḥ > > sarva-vedānta-vit-koṭyā > viṣṇu-bhakto viśiṣyate "Out of many thousands of *brāhmaṇas,* one may become qualified to perform *yajña.* Out of many thousands of such qualified *brāhmaṇas,* one may be fully aware of the Vedānta philosophy. Out of many millions of learned Vedānta scholars, there may be one *viṣṇu-bhakta,* or devotee of Lord Viṣṇu. It is he who is most exalted." Unless one is a fully qualified *brāhmaṇa,* he cannot advance in the spiritual science. A real *brāhmaṇa* is never envious of Vaiṣṇavas. If he is, he is considered an imperfect neophyte. Impersonalist *brāhmaṇas* are always opposed to Vaiṣṇava principles. They are envious of Vaiṣṇavas because they do not know the goal of life. *Na te viduḥ svārtha-gatiṁ hi viṣṇum.* However, when a *brāhmaṇa* becomes a Vaiṣṇava, there is no duality. If a *brāhmaṇa* does not become a Vaiṣṇava, he certainly falls down from the *brāhmaṇa* platform. This is confirmed by *Śrīmad-Bhāgavatam* (11.5.3): *na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ.* We can actually see that in this Age of Kali many so-called *brāhmaṇas* are envious of Vaiṣṇavas. The Kali-contaminated *brāhmaṇas* consider Deity worship to be imaginative: *arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ.* Such a contaminated *brāhmaṇa* may superficially imagine a form of the Lord, but actually he considers the Deity in the temple to be made of stone or wood. Similarly, such a contaminated *brāhmaṇa* considers the *guru* to be an ordinary human being, and he objects when a Vaiṣṇava is created by the Kṛṣṇa consciousness movement. Many so-called *brāhmaṇas* attempt to fight us, saying, "How can you create a *brāhmaṇa* out of a European or American? A *brāhmaṇa* can be born only in a *brāhmaṇa* family." They do not consider that this is never stated in any revealed scripture. It is specifically stated in *Bhagavad-gītā* [[bg/4/13|(Bg. 4.13)]]: *cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ.* "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." Thus a *brāhmaṇa* is not a result of the caste system. He becomes a *brāhmaṇa* only by qualification. Similarly, a Vaiṣṇava does not belong to a particular caste; rather, his designation is determined by the rendering of devotional service.