The Yoga of the Division of Three Types of Faith

A note on "twice-born": "Dwija” means “one who is born for the second time.” The first birth is in the physical body, while the second birth is said to occur when a “knowledge body” is formed in the mind. This usually takes place after acquiring a great deal of learning in a hermitage school for an extended period, accompanied by the observance of celibacy (brahmacharya). It is this original “twice-born” or dwija that the Holy Gitā encourages us to revere. The second birth does not occur merely by donning the “sacred thread” (janeu or yagyopaveet) as later beliefs and practices may suggest.

A note on "Guru": There is mention in the Bhāgawata Purāna of the kind of Guru one should seek to attain freedom from Māyā and reach Nirvāna—तस्माद्गुरुं प्रपद्येत जिज्ञासुः श्रेय उत्तमम् । शाब्दे परे च निष्णातं ब्रह्मण्युपशमाश्रयम्॥ (Verse 21, Ch. 3, Eleventh Skandha, Bhāgawata Purāna). This means that spiritual seekers should take refuge in a Guru (spiritual guide) who is calm and composed, possesses profound scriptural knowledge, and has practical knowledge of God-the-Supreme and the means to attain Him. In today’s era, finding such a Guru has become exceedingly difficult. Therefore, it is wise to consider the Holy Gitā as the Guru and regularly study and seek guidance from her. Additionally, one can associate with spiritually knowledgeable and enlightened guides (Prāgya) who are systematically trained in the Holy Gitā and other relevant sacred texts.

No human Guru can possess the kind of Knowledge found in the Bhagavad-Gitā. Furthermore, while the physical body of a human teacher may one day disappear, the Holy Gitā will always be available for spiritual guidance and blessings, serving as a conduit to Bhagawān Krishna Himself.

A note on "Prāgyas": A Prāgya has nothing to do with the varna system (the four-fold classification of occupations and social strata). Anyone who is wise, learned, and enlightened can be considered a Prāgya, regardless of which traditional class (varna) they belong to.

A word on celibacy: For unmarried renunciant monks (Sannyāsis), complete celibacy is recommended, while for married householders, maintaining a sexual relationship limited to one’s spouse is considered virtuous and as good as celibacy. There is a verse in the Manusmriti (3:45,50) that says, “one who is pleased and given to his own woman, .. that householder is also akin to a celibate,” emphasizing the importance of fidelity within marriage. In the Bhagavad-Gitā, it is mentioned that righteous and ethical sexuality is divine (7:11). However, even for married individuals, excessive obsession with sex is discouraged (2:70), and they are expected to abstain from sexual activity during holy fasts and other sacred occasions, as a part of their practice of celibacy.