For many, the concept of "Tṛtīya Janma" (third birth) may seem novel, but the scriptures contain numerous references to it. In the Bhārgavīya Manu-Saṁhitā, in the second chapter, the following verse is found:
"mātur agre'dhijananaṁ dvitīyaṁ mauñji-bandhane, tritīyaṁ yajñadīkṣāyāṁ dvijasya sṝuticodanāt."
This means that a dvija undergoes three distinct births. The first birth is from the mother’s womb, the second occurs upon receiving the mauñjī-bandhana (sacred thread ceremony), and the third happens when one undergoes yajña-dīkṣā (initiation into Vedic sacrifice), as enjoined by the Vedic scriptures.
A dvija, when initiated into sacrificial rituals like Jyotiṣṭoma, gains the right to hear the Vedas (sambandha-jñāna) and thereby attains the third birth. In the first stage, one is physically born from their biological parents; upon undergoing the proper Sāvitrya saṁskāra (sacred thread ceremony and Gāyatrī initiation), the spiritual teacher becomes the father and the Gāyatrī mantra becomes the mother — thus marking the second birth. Finally, when the dvija is initiated into Bhagavat-sevā (devotional service to the Lord), the guru becomes the father and the mantra of initiation (dīkṣā mantra) becomes the mother — constituting the third birth.
Thus, in the path of adhiroha (ascending process of attaining knowledge), the first birth is bodily (śārīra), the second is mental (mānasa), and the third is ritualistic (anuṣṭhānika). This threefold birth is also mentioned in the Śrīmad Bhāgavatam, where it is referred to respectively as śaukra (biological birth), sāvitrya (sacred thread initiation), and daikṣya (initiation into worship or sacrifice):
"kiṁ janmabhis tribhir veha śaukra sāvitrya yājñikaiḥ." (ŚB 4.31.10) "dhig janma nas tri-vṛd yas tad dhig vrataṁ dhig bahujñatām." (ŚB 10.23.40)
Śrīdhara Svāmī, in his commentary, elaborates on this concept by stating:
"trivṛt śaukraṁ sāvitryaṁ daikṣyam iti triguṇitaṁ janma. śukra-sambandhi janma viśuddha-mātāpitṛbhyam utpattiḥ. sāvityam upanayanena, yājñikaṁ dīkṣayā."
Meaning, the threefold birth refers to: Śaukra Janma – Birth through the union of the parents (physical birth), Sāvitrya Janma – Birth through the sacred thread ceremony (upanayana), and Daikṣya Janma – Birth through dīkṣā (initiation into yajña and devotion to the Supreme Lord).
A person born of pure mother and father (viśuddha mātāpitā-jāta) implies brāhmaṇād brāhmaṇyāṁ jātaḥ (one who is born of a Brāhmaṇa father and a Brāhmaṇa mother). One who, beginning from Brahmā, can indicate an unbroken hereditary succession (vaṁśa-praṇālī) in which the ten purificatory rites (daśa-saṁskāra) have been performed, and who can also affirm that in his lineage there has been no intermixture through marriage with other varṇas (a-savarṇa vivāha), and that in every instance of conception (garbhādhāna), the corresponding requisite saṁskāras have been observed without interruption — such a person is a śaukra-brāhmaṇa (Brāhmaṇa by seminal lineage). The statement from the Śruti, "aṣṭavarṣaṁ brāhmaṇam upanayīta" (one should perform the upanayana of a Brāhmaṇa at the age of eight), and the dictum from the Smṛti, "garbhāṣṭame'bde kurvīta brāhmaṇasyopanayanam" (one should perform the upanayana of a Brāhmaṇa in the eighth year from conception) [Manusmṛti 2.36 & Viṣṇusmṛti 27.15], refer to such a śaukra-brāhmaṇa. These do not apply to those progeny whose only few ancestors were recognized as Brāhmaṇas. Nor do these statements refer to those in whose lineage an inter-varṇa marriage has taken place, or in whose lineage even a single instance of conception (garbhādhāna) or other saṁskāra has been incompletely or improperly performed.
The term "whose only few ancestors were recognized as Brāhmaṇas" refers to the descendents of those who were originally born in other varṇas but later established themselves in the conduct of Brāhmaṇas and, by adhering to the Vedic and scriptural disciplines, became recognized as vṛtta-brāhmaṇa (conduct-based Brāhmaṇas). For example, from Śini, the son of the Kṣatriya Garga, arose the Gārgya Brāhmaṇas; from King Mudgala arose the Maudgalya Brāhmaṇas; from Maharṣi Vaśiṣṭha, who was born from Urvaśī’s womb as the son of Mitra, arose the Vāśiṣṭha Brāhmaṇas. Many such lineages exist. Even though they are not pure śaukra-brāhmaṇa (Brāhmaṇas by seminal lineage), their Brāhmaṇa status is fundamentally based on vṛtta-brāhmaṇatā (conduct-based Brāhmaṇahood). As long as this foundation remains intact, their due honor as Brāhmaṇas will remain undisturbed. However, if any descendants of śaukra-brāhmaṇa or vṛtta-brāhmaṇa fail to uphold the characteristics of a Brāhmaṇa, then both categories equally fall from their status. In the Mahābhārata, Vana Parva, Chapter 215, it is stated: "brāhmaṇaḥ patanīyeṣu varttamāno vikarmasu, dāmbhiko duṣkṛtaḥ prājñaḥ śūdreṇa sadṛśo bhavet.” (A Brāhmaṇa who engages in acts that cause downfall and improper actions, who is arrogant, sinful, and considers himself as very intelligent, becomes similar to a Śūdra.) Based on all these scriptural instructions, in the Kali-yuga, it is impossible to determine who exactly qualifies as an unbroken pure śaukra-brāhmaṇa. Therefore, in terms of deliberations via the method of adhiroha (ascending process of attaining knowledge), the correct identification of a true dvija (twice-born) and a trija (thrice-born) is extremely difficult.
However, those who, by following the Vedas and taking refuge in the Āgamas, have attained knowledge of service to Adhokṣaja (the transcendental Lord) through the method of avaroha (descending process of attaining knowledge) or the path of avatāra (divine descent) within a guru-paramparā, they have thereby acquired the qualification to obtain purification through the means prescribed in the Āgamas. In the Kali-yuga, apart from this, there is no other means of attaining purity. As stated: "aśuddhāḥ śūdra-kalpā hi brāhmaṇāḥ kali-sambhavāḥ, teṣām āgama-mārgeṇa śuddhir na śrauta-vartmanā." (“The Brāhmaṇas born in the Kali-yuga are impure and akin to Śūdras. Their purification is achieved through the path of the Āgamas, not by the Śruti-based (Vedic) process.”) [Padma Purāṇa, Uttara Khaṇḍa, Chapter 218, Verse 9]. Therefore, at present, the Brāhmaṇahood of all Brāhmaṇas can only be established through adherence to the Sātvata Āgama, the Tantra, or the regulations of the Pañcarātra; otherwise, it is not possible, for the scriptures clearly state that Brāhmaṇas born in the age of Kali are impure — the purity of the śaukra-pāramparya (seminal lineage) is not preserved. As a result, in their impure state, they cannot undergo the Sāvitrya saṁskāra according to the Śrauta injunctions; they cannot become dvija (twice-born), let alone speak of becoming trija (thrice-born). In the Vedānuga Sātvata-Āgama tradition, even in an impure state, the system of purification through dīkṣā (initiation) is prescribed; purification cannot be attained by any other means. Whoever a person may be, regardless of the family in which they are born — whether from a so-called Brāhmaṇa lineage or from a lower family — if they are to become purified in the age of Kali, then first they must be initiated according to the regulations prescribed in the Vedic Pañcarātra scriptures. Upon receiving such initiation, they must acquire the eligibility of a dvija and accept the external marks of the sāvitrya saṁskāra (sacred thread, etc.). The scriptures say: "yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ, tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇāṁ." (Just as bell metal becomes gold through a chemical process, so too, by the process of initiation, one attains the status of a twice-born) [Hari-bhakti-vilāsa (2.12)]. When any human being receives proper Vaiṣṇava initiation according to the prescribed Vedic and Pañcarātra injunctions, then dvijatva (twice-born status) is achieved, and at that point, the corresponding upanayana-saṁskāra (sacred thread ceremony) becomes necessary. Of course, the eternally perfect, eternally pure paramahaṁsas — who are beyond the varṇāśrama system — do not need to become purified anew. Therefore, they may not undergo the upanayana-saṁskāra either. However, this does not mean that they lack the status of being trija (thrice-born). They are the Gurus of Brāhmaṇas — the Brāhmaṇas are their servants. To say of such persons, “They are not Brāhmaṇas; they are inferior to Brāhmaṇas,” is equivalent to judging exalted Vaiṣṇava ācāryas as Śūdras — an offense which, by the logic of such misjudgment, leads to endless residence in hell.
Previously, there existed only one varṇa known as ‘Haṁsa’; later, based on considerations of qualities and activities, the system of four varṇas (cāturvarṇya) was established — initially, the four varṇas did not exist. Certainly, there are distinctions within the cāturvarṇya system and present day four varṇas. The learned Sūrigaṇa (divine scholars) will carefully reflect on this point. In this way, after the establishment of the cāturvarṇya system, a process was accepted whereby varṇa could be transmitted in a purified form from father to son. This is known as śaukra-varṇa (seminal birth based varṇa). However, the śaukra lineage is not the sole path for determining varṇa — every student of scripture knows this. He certainly knows that among the one hundred sons of Ṛṣabhadeva, eighty-one became Brāhmaṇas, nine became Kṣatriyas, and nine became Vaiṣṇavas. Apart from Brāhmaṇa descendent like Śaunaka etc of Gṛtsamada (Ṛg-vedika sage), there were also other descendents who were Kṣatriyas, Vaiśyas, or Śūdras. The Kṣatriya Duritakṣaya's sons Trayyāruṇi, Kavi, and Puṣkarāruṇī became Brāhmaṇas. In the dynasty of King Ajamīḍha, Brāhmaṇas such as Priyamedhā were born. Moreover, hundreds of such examples are mentioned in the scriptures. The guru of Śrī Śrī Rāmānuja Ācārya Prabhu, Śaṭhakopa, though born in a Śūdra lineage of servants, was a Brāhmaṇa. Among the Gauḍīya Vaiṣṇavas, the family lineages of Śrīla Rasikānanda Prabhu, the descendants of Śrīla Raghunandana, and the Harihoḍa lineage, among others, continue to this day the tradition of dvija-saṁskāra (twice-born initiation) without interruption. This transcendental Brāhmaṇahood established through the process of dīkṣā has been accepted by enlightened persons for a long time. Seeing or hearing about this should not be a cause for astonishment.
