nāhaṁ tathādmi yajamāna-havir vitāne
nāhaṁ tathādmi yajamāna-havir vitāne
ścyotad-ghṛta-plutam adan huta-bhuṅ-mukhena
yad brāhmaṇasya mukhataś carato ’nughāsaṁ
tuṣṭasya mayy avahitair nija-karma-pākaiḥ
I do not eat the offerings of the sacrificer accepted through my mouth in the form of fire as much as I eat the morsels filled with ghee enjoyed by the mouth of the brāhmaṇa who is satisfied by the results of his actions offered to me.
Thus I serve the brāhmaṇas. Those who serve the bṛahmaṇas by my order are my servants, because I eat through the mouth of the brāhmaṇas. Though I eat using fire as my mouth the offerings of rice made by the sacrificer, I do not eat to the same extent that I eat from the mouth of the brāhmaṇa who eats morsels filled with ghee and is satisfied with the results of his actions offered to me. In verse 17 it will said viprāṇāṁ devadevānāṁ bhagavān ātmadaivatam: the Lord is the object of worship for the brāhmaṇas. Thus if a brāhamaṇa is devoid of bhakti, he should not be respected.
śva-pākam iva nekṣeta loke vipram avaiṣṇavam
If a person born in a brāhmaṇa family is not a devotee, one should not see his face, exactly as one should not look upon the face of a dog-eater. Padma Purāṇa
Thus contradiction is avoided. Avaiṣṇava in this context means one who hates Vaiṣṇavas. There are also brāhmaṇas such as Viśiṣṭa who have dharma mixed with a little bhakti. Those who are brāhmaṇas by birth such as Nārada, are called vaiṣṇavas because of predominance of bhakti.
|| 3.16.9||
yeṣāṁ bibharmy aham akhaṇḍa-vikuṇṭha-yoga-
māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ
viprāṁs tu ko na viṣaheta yad-arhaṇāmbhaḥ
sadyaḥ punāti saha-candra-lalāma-lokān
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