Did Srila Bhaktivinoda Thakura recommend distinguishing devotees based on caste?

A Vaishnava who is a Brahmana should preferentially accept a spiritual master who is also a Brahmana by varna, and Vaishnavas should marry inside their varna. How to understand these instructions?

In his Jaiva Dharma, Srila Bhaktivinoda Thakura mentions that a Vaishnava who is a Brahmana should preferentially accept a spiritual master who is also a Brahmana by varna. He also recommends that Vaishnavas should marry within their own varna. A brahmana boy should thus preferentially marry a brahmana girl and so on. Some consider these passages a concession to the caste brahmanas which were common at the time, but it is not the case.

The Jaiva Dharma is not a book of fiction penned by Srila Bhaktivinoda Thakura, but a real history that happened a few decades after the disappearance of Sri Caitanya Mahaprabhu, much like the Brhad Bhagavatamrta, which also narrates a true history, although it describes events that happened a very long time ago. The events of the Jaiva Dharma may have happened on this planet, or in some other universe, but it doesn't make much of a difference. Srila Bhaktivinoda Thakura was thus narrating events from the past, and not penning a fiction story written according to the fashion in vogue.

Such passages that appear to suggest the observation of a resemblance of caste system amongst Vaishnavas is actually a set of common sense recommendations for Vaishnavas that are still operating under the three modes of nature.

It happens that human relationships are strongly dependent on a common culture. It's very difficult to maintain an intimate relationship with a person who has cultural values too different from ours. A girl growing up in a traditional brahmana family, trained in all the scriptures and standards would have difficulty being the wife of an unrefined factory worker, even if both are devotees. For a marriage to work out it's important that the bride and groom share similar values and a similar culture, therefore the recommendation of marrying inside the same varna. In the book, we can see that, although already very advanced in bhakti by that stage, Vrajanatha marries a girl of a similar social position through a brahmana matchmaker who took into consideration astrology and other factors.

The exception, of course, is if both are pure Vaishnavas, in this case, other factors become irrelevant. This is a point emphasized by Srila Prabhupada. On SB 2.6.26, for example, he mentions: "The custom in Vedic society is to examine the horoscopes of a girl and boy being considered for marriage to see whether their combination is suitable. Vedic astrology reveals whether one has been born in the vipra-varṇa, kṣatriya-varṇa, vaiśya-varṇa or śūdra-varṇa, according to the three qualities of material nature. This must be examined because a marriage between a boy of the vipra-varṇa and a girl of the śūdra-varṇa is incompatible; married life would be miserable for both husband and wife. Consequently a boy should marry a girl of the same category. Of course, this is trai-guṇya, a material calculation according to the Vedas, but if the boy and girl are devotees there need be no such considerations. A devotee is transcendental, and therefore in a marriage between devotees, the boy and girl form a very happy combination."

Similarly, for one to follow a spiritual master, one has to have very great faith and respect for him. If one considers himself superior to the spiritual master in any way, this is going to put a significant strain on the relationship. Someone who comes from a brahmana family and rigidly follows brahminical standards will almost inevitably have a certain pride. Such a person is thus recommended to accept a spiritual master who comes from a similar background, whom he can easily surrender unto. It doesn't thus have to do with the qualification of the spiritual master, but with the material conditioning of the disciple.

An example of this found in the book itself is Lahiri Mahasaya accepting Vaishnava Dasa as his guru because he was also a Brahmana by caste. At that point, there were other more senior Vaishnavas in the meeting, but Lahiri became attracted to the sadhu who had a similar material background. He himself made the choice based on his material conditioning, but it was blessed by Paramahansa Babaji who saw it as a good combination according to Lahiri Mahasaya's material conceptions at the time.

Another point is about the reaction of other people in society (customary behavior). In general, Vaishnavas avoid breaking with social etiquette unless necessary, avoiding thus creating unnecessary disturbances. In some cases, we may have to go against social norms that are flawed, but we don't do this indiscriminately. Therefore, we may follow social customs in traditional societies, if such customs don't directly go against Vaishnava values. This is explained in the book itself:

"Vaiṣṇava dāsa said, “Humans have two types of activity: material and spiritual. Even attaining qualification, one cannot perform material activities. A person born as a yavana may develop the nature of a pure brāhmaṇa and is thus a brāhmaṇa from the spiritual perspective. However, he has no qualification for material activities such as marrying a brāhmaṇa girl.”

Cūḍāmaṇi said, “Why not? What is the fault if he does marry a brāhmaṇa girl?”

Vaiṣṇava dāsa said, “If a person performs acts contrary to custom, there is a fault in customary behavior. Persons who respect customary behavior in society and are proud of that will not accept such contrary acts. Though one may have a spiritual qualification, one’s acts may not agree with customary behavior.”

A similar point made in the book is that when we compare two Vaishnavas of similar status, one following varnasrama and the other not, the one who follows varnasrama is considered better. The point here is that one following varnasrama is living a pious life, following the principles of dharma, which is favorable for his devotional service, while another who is not following the principles of varnasrama is probably still living a sinful life, which is detrimental for his spiritual development. A devotee living in a spiritual community who wakes up early to go to mangala-artik and chant his rounds, who is following all the principles, and so on, is on a much more solid path than a devotee who is working in a factory and living an unregulated life. Even if both are following for a similar time and appear to be similar in different aspects, the one who is rigidly following the rules and regulations has better foundation in his practice and can thus be considered superior. This is also common sense.

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