Srimad Bhagavatam 3.33.6 Srila Prabhupader vivRtti

Notes based on Srila Bhakti Siddhanta Saraswati Thakur's vivRtti on Srimad Bhagavatam 3.33.6

ŚB 3.33.6

यन्नामधेयश्रवणानुकीर्तनाद्
यत्प्रह्वणाद्यत्स्मरणादपि क्‍वचित् ।
श्वादोऽपि सद्य: सवनाय कल्पते
कुत: पुनस्ते भगवन्नु दर्शनात् ॥ ६ ॥

yan-nāmadheya-śravaṇānukīrtanād
yat-prahvaṇād yat-smaraṇād api kvacit
śvādo ’pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt

Anvaya:
----------
he bhagavan, kvachit(kadachit api), yannAmadheya zravaNAnukIrtanAt (yasya tava nAmadhyeyasya nAmnaH zravaNAt anU tatpazchAt kIrtanAt vA)
yatprahvANAt (yasya tava prahvNAt prahvAcharaNAt praNAmAt) yatsmaraNAt cha zvAdaH (zvAnam atti khAdati iti tatkulodbhutaH)
api sadyaH (tatkshaNam eva) savanAya(soma yagAya) kalpate (yagyaH bhavati) | te (tava) darshanAt punaH kUtaH
(kim vaktavyam krutArthA asmIti)

Anuvada:
----------
hey bhagavAn, the dog eater who being born to an antyaja kula, if he takes to Your nAma zravaNa followed by kIrtana,
offers namaskAra to You, remembers You is so fortunate, then what more can be said of his great fortune of one who obtains your darashana.


VCT:
---------
tvaddarzanAllokaH kRtArthIbhavatIti kaimutyanyayena-yaditi |
By your darashana the whole world becomes succesfful, by kaimutya nyAya.

prahvanam namaskAraH |  kvachititi kadAchit kadapi smaraNaditi arthaH|
prahvanam is offering namaskara. Even by remembering sometimes..

zvadaha api zvapachaH api sadyaH tatkshaNAt eva savanAya kalpate yogya bhavati |
the dogeater/outcaste is also, sadyaH-immediately becomes eligible to perform soma yagya

somayAga kartA brahmaNa iva pUjya bhavati iti |
He becomes as worshipable as a brahmana performing soma yAga.

durjAtyArambhaka prArabdha pApa nAzovyanjitaH |
The destruction of the prAradbha pApa causing his lower birth takes place.

yaduktam Zri rUpa goswami caraNaiH - "durjAtireva savanAyogyatva kAraNam gatam | durjAtyArambhkam pApam yat syat prArabdham eva tat" iti ||
Which is said by Zrila rUpa goswamipAd (in BRS), the cause for ineligibility to perform savana yAga, his lower birth, goes.
the sin causing lower birth is surely prArabdham karma.

tathya:H
----------
brahmaNAnam sahasrebhyaH satrayAjI vizeSyate |
satrayAjisahasrebhyaH sarvavedAntapArgaH|
sarvavedantavit kotyo viSNu bhakta viziSyate || - garuDa purANa

na mehabhaktaZchaturvedi madbhaktaH zvapacaH priyaH|
tasmai deyam tato grAhyam sa ca yathAham || - itihAsa samuccaya

It can also be seen in the BG 9.32.
And then again-
nIca jAti nahe kRSNa bhajana ayogya|  satkula vipra nahe bhajenera yogya ||
jae bhaje se bodo abhakta hIna chAra | kRSNabhajane nAhi jAti kUlAdi vicara ||

dInera adhika doyA kore bhagavAn | kUlIn pandita dhanIr bodo abhimNan || - caitanya caritAmrita antya 4

dharmAchari madhye bahu ta karmaniSTha | koti karmaniSTha madhye ek jJani ZreSTha ||
koTi jJAni madhye hoy ekjana mukta | koTi mUkta madhye durlabha eka kRSNa bhakta ||

vivRti :
--------
In the karma bhUmi, due to the results of sins one is endowed with rajo and tamo characteristics and thus the bounded jiva is disqualified to do savana yajna.
Being averse to service to bhagavan, the jiva becomes attached to karma kAnda. In the kingdom of karma the bounded jiva based on his tendencies he wishes to be situated in sattva, rajo or tamo gunas. Free from sins, a person characterized by satva guna, by his nature has desire for service to Bhagavan Vishnu.  Below him, the person who is in shelter of a mixture of satva and rajo guna is kshatriya, the one with a mixture of satva and tamo is a vaishya, the one with a mixture of rajo and tamo guna is a shudra and the one situated in tamo guna is the antyaja, this is how the denomination is defined.
Having lost the right/eligibility of a brahmana due the results of his karma, he will have to take birth in a non-brahmana family.
And then the jiva who is free from sin, obtains a body (taking birth from seed and womb), but he becomes fallen from sattva guna when he develops material desires/tastes.
From these desires spring all sins.  Samskaras such as garbha dana, upanayana etc by nature curb these desires. One who is born in brahmana kula but devoid of samskaras, following his tastes/desires devoid of sattva guna, develops possibly a mixture of gunas and thus falls down. The birth in a brahmana family is due to results of karma and is only an indication of having been devoid of sin. Just so that the jiva who has been devoid of sin does not develop propensities for committing sins, samskaras are invoked/performed.
Shudras and others(antyajas) do not need to have any samskaras performed, those who are shudras, have previously been under the influence of sin, hence are born in mostly impure families. By following properly the varna dharma, by righteous acts, they progressively obtain better births, this progression is because of karmas performed.

what is described in this shloka about the person born in an antyajua kula, being ineligible for samskaras, (attached to karmakanda ?), in regards to this dog-eater, in the dharma shastra the conducts/process/dealings with such a person has been dealt with in various/differing ways. That antyaja (dog-eater), who has roamed about in the
kingdom of karma taking up various bodies and then ends up with this body, that kind of shvapacha (dog-eater), who then by his good fortune progresses upwards, it is not this kind of a person who has been described in this shloka. Rather it is about that vaishnava, who takes up birth in an antyaja family, then because he does not favor the practices of the family.
After being fixed in the services of Bhagavan, he then displays his yogyata or qualification. He during his previous lives he was situated in the satvika practices of that brahmana family, this is an undisputable fact. To bewilder the fools, to deceive the non-devotee empiricists,  after having dones tapasya, yajnas, completed the study of the vedas, having done pilgrimages to holy places,  he then pretends to have taken birth in a lower family. Who in this way after having taken birth in an antyaja kula, being established in shravana and kirtana of Sri Nama, does namaskara, smarana can never be compared to one who has taken birth in an antyaja famliy as a results of ripening of his karma. The ineligible shvapacha is driven by his karma during the time of experiencing the results of his sin is not capable of doing even a little bhagavadnama shravana, kirtana, smarana etc. Wheras the shvapacha who plays the part of taking birth in an antyaja kula, he because of the influence of pious activities performed in his previous lives, becomes attached to Hari Nama etc.  Giving  up sinful activities like eating dog etc, and he can be identified with taking up activities of the best brahmana families. This person should be immediately recognized as the best among people. For such a person, the defect of lower birth which stops one from performing savana yagya is never applicable at all. He uplifts those jivas who are attached to mundane/ordinary karmic activities (karma kanda ?). Having given up the sat-karma activities in the world of karma, he has developed dedication leading to the world of Vaikuntha (who is conducive to go the vaikuntha), this kind of persona can never be equaled/compared to a person who has taken birth an sinful and lower family.

The activities of people engaged in the seva of Vaikuntha are in all respects superior to the vaidika brahmana engaged in Karma kanda (karma nishtha).
Those yagnika brahmanas expert in karma kanda, who are turned away from Vedanta shastras, who identify themselves by their shaukra janma (seminal birth) , their lead their lives on external/body consciousness. Those who perform these various karma kanda activities due to the fruit of these karmic activities that they obtain, they do not have eligibility to take to Sri Hari nama. < need to verfiy this> Those who dedicate their mind and body for karma kanda actbities for material benefits, if a person engages in Hari nama for the same kind of benefits, even then he is many folds better than the person engaged in karma kanda <need to verfiy this>. It thus follows that eligibility to perform savana yagya is well within his reach. Even then he is not bound by the rules of karma kanda. These activities of Karma kanda never find favor or does not suit or does not adorn some one engaged in Hari bhajana.
If some one gives up Hari bhajana for such Karma kanda in his next birth he will be born in a brahmana family. But such an unfortunate incident is not possible for one who has taken to Hari Bhajana.

In the shastras three types of birth are described. The birth from the mother and father, that is the shaukra or seminal birth. Receiving the Gayatri mantra from the acharya is the second birth, which is called the savitri birth, this gives the right to perform savana yajna. The person eligible for savana yajna, receives from Sri Gurudeva the mantra to perform yajna, this is the third birth, which is called yajnika or daiksha janma. In the land of Karma, due to the results/fruits of karma the shaukra janma takes place.
By following the varnashrama dharma as prescribed the person proceeds  higher and higher, obtaining the best varna and ashrama. When being situated in the karma rajya, one may obtain the favorable opportunity to enter  jnana kanda, if the person's prarabdha has not been destroyed, then is required that he take another seminal birth.
But in relation to the bhaktas, dedication to vaikuntha comes forth, during the same life, at the time of deeksha gets a spiritual experience. For this reason, with deeksha, he obtains a chidananda deha/spiritual body, with that body he becomes fit to perform hari bhajana like Hari shravana, keertana, smarana etc. The eligibility to perform Hari shravana etc is accompanied by sambandha jnana or divya jnana. Having obtained this divya jnana , the heaps of papa/sin gets completely destroyed. savitri janma is enclosed and accompanied  with this daiksha janma. In the way that savitri janma needs to have shaukra janma enclosed/accompanied with it, in the same way savitri janma is enclosed within.
<recheck this >The fact that savitri janma is accompanied/enclosed within daiksha janma has been illustrated very clearly in Srimad Bhagavata and Mahabharata for the benefit of people who are bodily conscious, enamored by empiricism <recheck this >. vajasaneya shakha