What Do We Mean by Varnasrama: 5 Models of Social Development

[Guest guest]

"COM: Srirama (das) ACBSP" wrote:

 

> [Text 2836653 from COM]

>

> The problem here is that no one has yet put together a successful

> varnashrama model for the present day. We have some portion of a model from

> what we know of Vedic culture; and Srila Prabhupada gave us general

> principles and, occasionally, some tips on the details. Unfortunately, no

> one has outlined a practical "how to get from no varnashrama to

> daivi-varnashrama in 12 easy steps" program.

 

Here is my version of "12 easy steps." Hopefully this will set the stage to

help us make productive plans.

 

your servant,

 

Hare Krsna dasi

 

*************************************

 

What Do We Mean by "Varnasrama"?: Five Variations on a Social Model

 

By Hare Krsna devi-dasi

 

**ABSTRACT: The definition of varnasrama is often a source of puzzlement to

both

devotees and those studying the Krsna consciousness movement. In this essay,

the author presents a framework for understanding different varieties of

varnasrama social structure, describing three basic types: (1) original or

daiva

varnasrama; (2) materialistic varnasrama or the modern caste system; and (3)

spontaneous or unplanned varnasrama, which Srila Prabhupada described as being

present naturally in all cultures around the world. Two further models,

described as subcategories of the three basic categories are also offered for

consideration: (4) Srila Prabhupada's model of varnasrama, uniquely focused to

address modern social needs, and (5) a transitional model the purpose of which

is to provide transition from materialistic or spontaneous varnasrama to Srila

Prabhupada's model.***

 

People through history have always discussed the ideal form of social

organization, from Plato to Locke to modern political theorists. The Vedic

literature also deals with the ideal social form, and it is called Varnasrama.

 

In the Bhagavad-gita and Srimad Bhagavatam, we read about the varnasrama system

of social organization. In general, varnasrama means dividing society into

four

varnas or occupational groups -- brahmanas (priests and teachers), ksatriyas

(government and military), vaisyas (farmers and merchants), and sudras

(laborers

and artisans) -- and four asramas or stages of life -- brahmacarya (student),

grhasta (householder), vanaprastha (retired), and sannyasa (renounced).

 

In the Srimad Bhagavatam, Srila Prabhupada refers to the system of varnasrama

dharma as "man's steppingstone for spiritual understanding" [s.B. 2.31

purport].

But in other places, he implies that the varnasrama system can devolve into a

materialistic arrangement for the domination of one social group over another,

at which time - by reinforcing identity based on bodily categories - it creates

a stumbling block on the path to spiritual advancement. In some instances, he

states that varnasrama exists in all societies, at all times and cannot be

artificially destroyed because it has been created by Lord Krsna, but in other

instances, Srila Prabhupada sets forth the establishment of varnasrama as a

central goal of the Krsna conscious movement [s.B. 9.10.51 purport]. The

student of Krsna consciousness is sometimes bewildered: Is varnasrama an aid

for spiritual upliftment or an instrument for social oppression? Is it a

system

which exists throughout human society and throughout history, or is it a system

which has yet to be established?

 

To clarify these issues, it is essential to recognize that the word

"varnasrama"

can convey several similar, but significantly different meanings. I was

discussing this problem with a friend recently. I asked her, "What would you

think I meant if I told you I went into a church yesterday?"

 

"I would think you went into a building which is for the public worship of God,

probably for Christian worship," she replied.

 

"Well, you might be right or you might be wrong," I said. "In Brunswick we have

many churches. One church has been converted to a '55-Plus Center.' It's an

activity center for older citizens. It also includes a children's day care

center and a free used clothing store. In other words, although it is still

being used as a center for charitable activities which are sometimes associated

with religiosity, it's not being directly used for the worship of God.

 

"Another church has been converted into a Greek restaurant and billiard hall.

Both the restaurant and the pool hall serve beer. The activities in that

church

have nothing to do with worship. In fact, the people who originally built the

church might not approve of them.

 

"But, at present, all the other churches are still used for worship. So, your

assumption was a reasonable one, because that is how the dictionary defines

'church': a building for the public worship of God. These other uses are more

or less perversions of the original purpose for which the structures were

built."

 

Paralleling this analysis of different kinds of churches, we can create a

similar set of definitions for the word "varnasrama," constructed around our

previous definition: a social structure which divides society into four varnas

or occupational groups -- brahmanas (priests and teachers), ksatriyas

(government and military), vaisyas (farmers and merchants), and sudras

(laborers

and artisans) -- and four asramas or stages of life -- brahmacarya (student),

grhasta (householder), vanaprastha (retired), and sannyasa (renounced). I have

given the three basic types of varnasrama different names to help us analyze

their differences.

 

1. Original Varnasrama: The division of society into four varnas and four

asramas -- organized to cooperate jointly for the satisfaction of the Supreme

Lord. Varna designation is determined by character qualities, training, and

work. Although it does provide a framework to take care of the material needs

of all its members, the central focus of this society is the spiritual

advancement and spiritual satisfaction of each member of society.

 

Just as a temple or church becomes a spiritualized building structure when it

is

sincerely used to glorify the Lord, this kind of varnasrama is a spiritualized

social structure. Original varnsrama is sometimes referred to as "daiva

varnasrama" or divine varnasrama -- or simply "varnasrama."

 

2. Materialistic Varnasrama: The formal division of society into four varnas

and four asramas -- organized for the primary purpose of controlling society

and

increasing the material well-being of certain groups within society. Typically,

varna designation is determined by the social factors of one's birth and by

maintenance of ritual purity. Spiritual leaders like Bhaktivinoda Thakur

sometimes refer to this materialistic system of varnasrama as "asuri

varnasrama"

or demoniac varnasrama, because the division into different groups is based on

seminal succession rather than on qualification by character and training. The

hereditary caste system can be considered in the category of "materialistic

varnasrama" because of its seminal basis, even though it does have some

connection with religious tradition.

 

This kind of varnasrama is materialistic, just as that church which was used

for

charitable purposes such as serving the elderly, providing day care and

clothing

for the poor. Although activities like these may be praised and even endorsed

by

various religious organizations, their focus is social rather than spiritual.

These activities in themselves do not lead to spiritual advancement. Rather, by

creating a false sense of piety, they may divert their practitioners from

actual

spiritual practice. Similarly, in the materialistic varnasrama system, pious

activities and ritual purity can be mistaken for spiritual practice.

Nevertheless, due to its connection with spiritual tradition, however tenuous,

some members of this system may derive spiritual benefit. This social system

is,

however, essentially materialistic. For the most part, it does little to help

the spiritual progress of its members.

 

3. Spontaneous Varnasrama: Division of society into four varnas, without being

consciously organized as such, but with the underlying or even subconscious

purpose of increasing the material well-being of certain segments in society

and

maintaining some degree of social order. Different stages of life corresponding

to the four asramas are usually present, at least in rudimentary form. This

social structure can also be considered a second form materialistic or asuri

varnasrama, since membership in different classes is based largely on seminal

succession and wealth, rather than actual qualification.

 

Just as that church with the restaurant and pool hall was devoid of activities

related to the actual purpose of a church-- which is to provide a place for the

public worship of God - this last type of social organization is devoid of all

the actual purpose of varnasrama, which is to organize society to serve the

Supreme Lord. It does nothing to promote spiritual progress. Any spiritual

progress that takes place in this type of society does so in spite of the

social

structure, not because of it.

 

Now that we have examined the basic types of social structure which are

sometimes referred to as "varnasrama," let's take a closer look at each,

beginning with the least spiritual type.

 

**SPONTANEOUS VARNASRAMA**

 

In a June 1971 conversation with Professor Grigoriy Kotovsky in Moscow, Srila

Prabhupada explains that because varnasrama is a system created by God, it

exists in every society, in every age:

 

*********************

 

In Bhagavad-gita [4.13] there is the statement catur-varnyam maya srstam: this

system was created by Visnu [God]. So since varnasrama is a creation of the

Supreme, it cannot be changed. It is prevalent everywhere. It is like the sun.

The sun is a creation of the Supreme. The sunshine is there in America, in

Russia, and in India—everywhere. Similarly, this varnasrama system is prevalent

everywhere in some form or another. Take, for example, the brahmanas, the most

intelligent class of men. They are the brains of the society. The ksatriyas are

the administrative class; then the vaisyas are the productive class, and the

sudras are the worker class. These four classes of men are prevalent everywhere

under different names. Because it is created by the original creator, so it is

prevalent everywhere, varnasrama-dharma.

[Moscow 22 June 1971]

 

*********************

 

What Srila Prabhupada describes here is what we would call "spontaneous

varnasrama." People spontaneously tend to divide into the classes that Srila

Prabhupada mentions, but there is no goal of using the class relationship

within

that social structure, per se, to serve the Lord. Spontaneous varnasrama can be

compared with spontaneous combustion in a hay barn. Without fire, civilization

is practically impossible, but fire must be utilized carefully. When damp hay

in a barn spontaneously catches on fire, the results are never productive for

civilization. Similarly, spontaneous varnasrama is not effective in producing

productive results for society.

 

**MATERIALISTIC VARNASRAMA**

 

Suta Goswami criticizes what we would call "materialistic varnasrama": "The

occupational activities a man performs according to his own position are only

so

much useless labor if they do not provoke attraction for the message of the

Personality of Godhead" [sB 1.2.8]. This verse can be applied to the caste

system of modern day India. Although it has some basis in religious tradition,

the primary motivation of most of its practitioners is respectable social

standing and material enjoyment, either in this life or the next -- rather than

service to the Supreme Lord.

 

Such a materialistic perversion of varnasrama was being practiced at least as

far back as five hundred years ago, when Lord Krsna incarnated on earth as Sri

Caitanya Mahaprabhu. The hereditary brahmanas of the caste system were anxious

to protect traditional customs, and with those customs their dominant position

in the social order. Lord Caitanya, however, saw that many of these customs

were meant for social prestige, not for spiritual advancement. Thus, He defied

those materialistic standards again and again.

 

According to the beliefs of the caste brahmanas, a person working in a sudra's

occupation could not become a spiritual master. Since Ramananda Raya was from

the kayastha or karana class, and working in the employment of the

government,

even though he occupied a high government position, they counted him a sudra,

and thus unqualified to give instruction in spiritual matters. Nevertheless,

the Lord disregarded Ramananda Raya's social position and took spiritual

instruction from him anyway, because Lord Caitanya wanted to demonstrate that

Ramananda Raya, as a devotee advanced to the highest level of Krsna

consciousness, was indeed qualified to act in the role of guru, regardless of

his social class.

 

Also according to the caste brahmanas, someone coming from a Muslim family was

not qualified to enter the temple at Puri and see the diety form of Krsna as

Lord Jagannatha, but Lord Caitanya, who is actually the same personality as

Lord

Jagannatha, personally visited the great devotee Hari dasa Thakura every day,

even though he came from a Muslim family. Again, He demonstrated that a

person's ability to see the Lord face to face depends not on the social

circumstances of one's birth as believed by the caste brahmanas, but on one's

sincerity of devotion,

 

The hereditary brahmanas of Lord Caitanya's day appear to have been obsessed

with dozens of rules and strictures based on the concept that a brahmana could

jeopardize his position by eating with or even touching individuals from

outside

the brahmana caste. Although He took His birth in a brahmana family, Lord

Caitanya dismissed such materialistic strictures. He freely accepted

invitations to eat with individuals from the lowest social position if they

were

enthusiastic to chant Hare Krsna. He was not inhibited about touching or even

embracing individuals whom He knew to be sincere worshippers of Lord Krsna, no

matter what their social position. Thus, He continually challenged the

degraded, materialistic system of varnasrama.

 

**ORIGINAL VARNASRAMA**

 

The great sage Parasara Muni (the father of Srila Vyasadeva, the compiler of

the

Srimad-Bhagavatam), gives us our definition of God: One who full in six

opulences -- that Person who has all wealth, strength, fame, beauty, knowledge

and renunciation [Visnu Purana 6.5.47]. Parasara Muni also instructs how human

society can satisfy the Supreme Lord, even though He is already full in all

opulences:

 

varnasramacaravata

purusena parah puman

visnur aradhyate pantha

nanyat tat-tosa-karanam

 

"The Supreme Personality of Godhead, Lord Visnu, is worshiped by the proper

execution of prescribed duties in the system of varna and asrama. There is no

other way to satisfy the Lord."

[Visnu Purana 3.8.9]

 

The system that Parasara Muni refers to here is the original varnasrama system.

The essential feature in this system is not the dozens of rules that the

hereditary brahmanas of Lord Caitanya's day were so eager to keep intact, but

the fact that society is deliberately organized so that the members of each

class perform activities which help members of other classes in their spiritual

advancement.

 

It is interesting to note that Prabhupada has translated this verse "There is

no

other way to *satisfy* the Lord" and not "There is no other way to *please*

the

Lord." In fact, as Srila Prabhupada made clear, it is always possible for any

individual to please the Lord, and thus make spiritual advancement, by chanting

the Holy Names of the Lord -- with or without varnasrama. Unfortunately, not

everyone wants to serve the Lord in this way. Therefore, since not everyone

can

agree to serve Him in this way, in one sense at least, the Lord cannot be

completely satisfied by this method because so many people are left out. The

Lord is always anxious to have all people engaged in His service, not just some

of the people, because by serving Him, all living entities will benefit.

 

**Karma Yoga: Renouncing the Fruits of Work**

In the system of daiva varnasrama, however, everyone can be engaged in serving

the Lord -- whatever his level of spiritual advancement -- by following the

principles Krsna sets forth in the Bhagavad-gita. Whoever is willing to take up

the chanting of Hare Krsna should do so in order to facilitate his spiritual

progress. But, even those who initially show no inclination to chant Hare

Krsna

can still make spiritual advancement [Mayapura 14 Feb 77]. In the third chapter

of Bhagavad-gita, Krsna offers a description of work according to the

principles of karma-yoga, for those at the beginning level of spiritual

advancement.

 

As further explained in the twelfth chapter, those who are the most captivated

by material enjoyment and least able to follow various regulations can still

make spiritual advancement by working for Krsna or offering Him the fruits of

their labor or, at very least, renouncing the fruits of their labor. The

emphasis is to do work suitable to one's nature, as a matter of duty, and

develop detachment from the fruits of labor. Furthermore, in the system of

daiva varnasrama, those beginning on the lowest rungs of spiritual development

can gain further advancement because they are working in the association of

devotees and serving the devotees.

 

**Bhakti-yoga: Work as an Offering of Love**

But everyone, no matter whether he is brahmana, ksatriya, vaisya or sudra, is

also eligible for advancing to the topmost spiritual platform if he offers -

not

just the fruits of his activity - but the very activity itself to the Lord, in

full Krsna consciousness. In the eighteenth chapter of Bhagavad-gita, Krsna

tells Arjuna, "By following his qualities of work, every man can become

perfect. Now please hear from Me how this can be done. By worship of the

Lord,

who is the source of all beings and who is all-pervading, a man can attain

perfection through performing his own work" [bg 18:45-46]. This development of

full spiritual perfection is obtained not simply by renouncing the fruits of

one's labor, but by doing the work itself as an act of prayer, an act of

complete loving devotion to the Lord.

 

At this level, the individual's work is no longer counted as karma-yoga.

Instead, it is counted as bhakti-yoga, activity at the highest level of

devotional service. And, if he is acting on the platform of bhakti-yoga, Krsna

informs Arjuna that he can "abandon all varieties of religion." He has simply

to perform his occupational duty as an offering of love to Krsna. There is no

need to be worried about the many injunctions contained in the "flowery words

of

the Vedas" which bewildered Arjuna in the opening pages of the Bhagavad-gita.

 

Thus, the daiva varnasrama system -- the original varnasrama system created by

the Lord -- alone can satisfy the Lord (as stated by Parasara Muni), because

individuals at every level of devotional advancement are included and

facilitated in their spiritual progress. Those who are materially attached can

learn to renounce the fruits of their labor. Those who are spiritually

advanced

can gain the topmost spiritual ecstasy by chanting Hare Krsna and doing their

work as an offering of loving devotion to the Lord. Thus, the Lord is

satisfied

because He sees that all His children are advancing towards Him, each according

to his highest capacity at the moment.

 

We can gain insight into how the Lord can be satisfied when society cooperates

to serve Him through the system of varnasrama dharma when we consider the

example of a parent and his or her children. I'm the mother of two children.

When one child is doing well, I am pleased. But if the other child is

simultaneously in difficulty, I am still in anxiety for the second child. When

both children are doing well, however, I feel completely satisfied with their

development. Similarly, we can understand when Parasara Muni states that the

Lord can be satisfied only when society worships Him by proper execution of

duties within the varnasrama system, it is because that is the only system

which

provides for spiritual progress for everyone -- from least advanced to most

advanced.

 

In fact, those who have reached the topmost platform of pure devotional

service,

such as Arjuna, are actually transcendental to the varnasrama system, even

though they appear to be simply carrying out their varnasrama duties like

anyone

else. When they are engaged in pure devotional service by doing their work as

bhakti-yoga, they are no longer on the material platform: they are situated in

spiritual ecstasy.

 

Although we have examined three types of varnasrama, in practice the boundaries

between the different types may be blurred. Thus, there are at least two more

types of varnasrama to consider. These constitute variations on the categories

already outlined.

 

**PRABHUPADA'S VARNASRAMA**

 

In the ninth canto of the Srimad Bhagavatam, in his commentary on the

varnasrama

structure in Lord Ramacandra's ideal kingdom, Srila Prabhupada states: "Among

the four yugas—Satya, Treta, Dvapara and Kali—the Kali-yuga is the worst, but

if

the process of varnasrama-dharma is introduced, even in this age of Kali, the

situation of Satya-yuga can be invoked. The Hare Krsna movement, or Krsna

consciousness movement, is meant for this purpose" [s.B.9.10.51 purport].

 

Considering the different kinds of varnasrama, it seems clear that when Srila

Prabhupada indicates that it is a mission of the Hare Krsna movement to

establish varnasrama, he does not mean the "spontaneous varnasrama" which he

described to Professor Kotofsky as existing all over the world already. Nor

does he mean the materialistic varnasrama based on social prestige, which was

rejected by Lord Caitanya. Rather, Srila Prabhupada means the original

varnasrama, which entails organizing society in such a way as to make an

offering to the Lord of the very social structure itself.

 

Just as architects and builders cooperate to transform stones and boards into

a

temple to offer the Lord, similarly the leaders of society should work together

to transform the different classes of society into a cohesive social structure

to offer to the Lord. This model of varnasrama is the kind of social

organization which can satisfy the Supreme Personality of Godhead, Sri Krsna,

because it provides for the spiritual advancement of all types of people. This

is the kind of varnasrama which Prabhupada wanted the Hare Krsna movement to

establish.

 

Nevertheless, the varnasrama he presents for his followers has certain

distinguishing features, especially meant to make it an effective tool for

spreading Krsna consciousness in our present age.

 

*Not by Birth*

First of all, Srila Prabhupada emphasizes that varna designations should be

determined by character, training, and work, not by birth -- as may have been

possible under different circumstances in ages past. He cites the injunctions

of such sages as Narada Muni to substantiate his position. Rather than using

birth as the determining criteria, Srila Prabhupada indicates that a devotee's

guru can help determine the varna best suited for his specific nature and guide

him to appropriate training for that varna. [Hyderabad 20 Apr 74; Calcutta 25

Jan 73; Bombay 21 Sept 73; Mayapura 21 Oct 74]

 

*Living off the Land*

In an earlier era, there was no need to specify this, but for our age, Srila

Prabhupada constantly urged devotees to "get all your necessities from the

land"

[London 25 Nov 73] and to "grow your own food, produce your own cloth" [e.g.

Vrndavana 8 Oct 77]. Spiritual advancement will be facilitated by establishing

a society based on simple living and high thinking.

 

*Varnasrama College*

"As there are schools and colleges to train students to become chemical

engineers, lawyers or specialists in many other departments of knowledge, there

must be schools and colleges to train students to become brahmanas, ksatriyas,

vaisyas, sudras, brahmacaris, grhasthas, vanaprasthas and sannyasis." states

Srila Prabhupada in the Srimad-Bhagavatam [9.10.50 purport]. In March 1974, in

Vrndavana, India, Prabhupada first outlined his ideas for a varnasrama

college.

 

Unlike traditional Vedic schools in which vaisyas, for example, were taught

only

scriptural studies and no occupational skills, the varnasrama college would

stress actual occupational training and would teach students to perform their

occupational duties as a form of prayer. For vaisyas, for example, a

varnasrama

college would be like an agricultural university in that there would be plenty

of hands-on instruction, including practical subjects such as cow protection

and

how to cultivate food crops. The distinction would be the addition of

instruction revealing the spiritual dimension of work. Also unlike traditional

Vedic schools, as indicated by the quote above, Prabhupada's vision was that

even sudras would be included although, again, their subjects would be centered

on hands-on learning more than on formal classroom instruction. Such a college

would provide the foundation for establishing varnasrama by training students

in

all the subjects necessary to build a smoothly functioning, self-sufficient

village.

 

*Small-scale subsistence farming*

According to economic historians, large-scale market-oriented farm production

was unknown in the world up to a couple hundred years ago, but today modern

agribusiness farmers maintain large farms by capital-intensive farming

techniques relying heavily on tractors and petroleum, and large pools of

migrant

workers, combined with debt-intensive financing practices such as mortgages and

government loans, along with futures speculation in the commodity markets. In

the model of varnasrama Srila Prabhupada presents, farmers don't go into debt

because their local government gives them small plots to farm. This inspires

their productive energies because they have full control over their means of

productivity. [Discussion with Syamasundara das: Mao Tse Tung] On the other

hand, since these plots cannot be resold as private property, there is no

danger

of farmers becoming unemployed because all the land ends up in the hands of the

slickest businessman. [Letter to Balavanta, Tirupati 28 April 74]

 

*Economy based on agriculture and cow protection*

Again, there was no need to emphasize this approach in traditional Vedic times,

but for our modern times, when economy is based mostly on factory production

and

the service industry, Srila Prabhupada stressed the importance of basing our

self-sufficient economy on agriculture and cow protection, "living as Krsna

lived." [Philadelphia 15 July 76] In the ideal varnasrama community, applying

the principles of cow protection would mean that plowing should be done with

oxen rather than with tractors. The farmer effectively owns his means of

production in a non-competitive system and production is focused on home use

and

charitable donation, with only the excess being sold [Mauritius 2 Oct 75,

etc.]. Economic development would be highly localized [Allahabad 11 Jan 77].

Long-distance shipping by trucks and trains would be replaced by local shipping

by ox cart [Rome 25 May 74].

 

*Mutual respect between varnas*

Vedic injunctions for other ages sometimes seem to promote harsh relationships

between upper and lower classes. In a 1975 conversation with an Indian

governor

in Vrndavana, Prabhupada emphasizes the deadly hazard of promoting contempt and

hatred between the classes, "The sudras were hated like anything, so they

became

Mohammedans...Now the result is that you and Pakistan go on fighting forever"

[Vrndavana 20 April 75]. In contrast, Prabhupada stresses that in varnasrama

everyone's position is to be respected and appreciated because everyone is

doing

devotional service for the Lord [Montreal 16 July 1968].

 

*Protection for laborers*

Srila Prabhupada's varnasrama does not sanction harsh treatment of workers,

hoping to placate them by promise of heavenly rewards in a future life. He

explains that other classes should treat their dependent workers kindly and

fairly. It takes hard work to provide the needs for any society, but

Prabhupada

condemns the hellish working conditions and social exploitation of modern

industry: "The productive energy of the laborer is misused when he is occupied

by industrial enterprises. Industry of various types cannot produce the

essential needs of man, namely rice, wheat, grains, milk, fruits and

vegetables.

The production of machines and machine tools increases the artificial living

fashion of a class of vested interests and keeps thousands of men in starvation

and unrest. This should not be the standard of civilization" [sB 1.9.26

purport]

..

 

On one hand industrial development subjects the laborer to ghastly working

conditions [New Vrindaban 26 June 76], on the other hand its machines threaten

him with unemployment and misery [Los Angeles 27 May 72]. Prabhupada considers

unrest of the laboring class a clear symptom of poorly trained government

leaders [Washington, D.C. 8 July 76]. The test of good government is whether it

could make everyone happy, sarve sukhino bhavantu [Vrndavan 15 March 74].

According to Prabhupada, workers should be treated in a friendly way and

assured

of protection for their families, food, shelter and the necessities of life, in

return for their labor [Rome 27 May 74].

 

*Varnasrama as a preaching tool*

Srila Prabhupada envisioned varnasrama as the only effective means of spreading

Krsna consciousness to the world”s population. "In big scale you cannot make

all

of them brahmanas or sannyasis,” he explained to his disciples. “No. That is

not

possible. This is small scale. What percentage of people of the world are we

attracting? Very insignificant. But if you want to make the whole human society

perfect, then this Krsna consciousness movement should be introduced according

to Krsna's instructions—if you want to do it in a large scale for the benefit

of

the whole human society. Now we are picking up some of them, the best. That is

one thing. But Caitanya Mahaprabhu said para-upakara. Why only a certain

section

should be picked up? Let the whole mass of people get the benefit of it. But

then it is required to be systematic. Therefore, we have to introduce this

varnasrama-dharma. It must be done perfectly. It is possible, and people will

become happy." [Mayapur 14 Feb 1977]

 

***********************

***********************

 

Examining these topics, we cans see that although in essence Srila Prabhupada's

varnasrama is the same as the original varnasrama advocated by Parasara Muni,

in

close-up detail it differs, since it is specifically adapted for our present

age. Even so, it will take time and considerable training to make the

transition from our current system of "spontaneous" varnasrama or materialistic

varnasrama to the Krsna conscious social structure envisioned by Srila

Prabhupada. In the meantime, we can practice a "transitional" form of

varnasama, which, even though not up to ideal standards, will at least help us

gain momentum for moving in the right direction.

 

**TRANSITIONAL VARNASRAMA**

Even though we cannot fully carry out Srila Prabhupada's vision immediately,

there are steps we can work on together that will move us toward the ideal.

 

*Study Prabhupada's Instructions on Varnasrama*

The more we can get together with other devotees and study Prabhupada's

instructions on the pitfalls of the materialistic varnasrama systems and the

beneficial features of the original varnasrama system, the better our chances

of

avoiding mistakes and building a system that will help people in their

spiritual

lives. Establishing regular weekly classes to study Prabhupada's instructions

on varnasrama is an important step that can be taken by every temple and every

devotee community. *Srila Prabhupada on Varnasrama and Farm Community

Development, Vol. 1: Speaking about Varnasrama* compiled by the ISKCON Farm

Research Committee has recently been published by the Bhaktivedanta Archives.

This is an example of an attractively formatted but low-cost resource which

could be used as the basis for weekly varnasrama classes or discussion groups.

 

*Develop Training in Self-Sufficiency Skills*

Even though we may not have a full-fledged varnasrama college, we can still

offer training in some of the subjects needed to help self-sufficient

communities develop. Prabhupada hinted at the preaching value of teaching

others how to be self-sufficient when he told devotees in Mauritius [5 Oct 75]

that others would be attracted by their "training power." Classes in gardening,

carpentry, and community relations, for example, can teach valuable skills

while

simultaneously providing opportunities to tell others about Krsna conscious

philosophy.

 

*Cultivate Appreciation for the Service of Others*

One of the most dangerous aspects of any class system is the cultivation of

feelings of contempt between classes. This threatens social harmony and

reinforces materialistic class identity, thus stunting spiritual growth. To

move toward Prabhupada's varnasrama system, it is important to practice showing

our appreciation when others serve the Lord by their occupational duty --

whether it be by dressing the Deity form of the Lord, raising Krsna conscious

children, training oxen, managing the temple accounts, acting as temple

president, growing vegetables for the Lord, or putting in a new electrical

system. If we look for their service connection with Krsna, we lose our

materialistic vision of others and reinforce their feelings of identity as

devotees. Even when we deal with non-devotees, we can hint to them how their

skills would be appreciated in a devotional community. Also, we can encourage

our devotees in their service by providing opportunities for additional

training

in their field of specialty.

 

*Support Cow Protection*

Cow protection is considered to be one of the two pillars of spiritual

advancement [sB 1.17.20 purport] and an important duty of the vaisya class, of

which businessmen are a part. Although it is not possible to properly care for

cows in a modern industrial city, modern businessmen and women can fulfill

their

responsibility by supporting cow protection efforts in nearby devotee

communities, visiting them to see how the needs of the cows are being met and

how the cowherds are being trained and maintained.

 

*Help Give Young Farmers Training and Land*

Obstacles to establishing a new farm in the current context of capitalist

farming can be practically overwhelming for new farmers. Aspiring young

devotee

farmers need access to training and help getting land to work on. Without our

help to get them training and land, few of them will be able to get started

with

self-sufficient farming. Helping new farmers get started is an important means

of building a rural community that is more than a bedroom community for

devotees

who are forced to depend on city jobs.

 

Providing training and facilities for young farmers would also provide an

important means of counteracting the disorientation of devotee youth who find

themselves unable to relate to most of the entry-level positions of the modern

economy - since they are largely related to food service (involving meat

products) and entertainment services (involving intoxicants). A chance to

develop their own farms would provide them with a healthy and hopeful

alternative and allow them to remain in devotional life.

 

*Support Devotee Farmers*

"Anything grown in the garden is hundred times more valuable than if it is

purchased from the market," Srila Prabhuapada told devotees in France [Paris 3

August 76]. What could be a more opulent offering for the worship of the Lord

than fruits and vegetables and grains grown by devotee farmers who grow their

crops with love and devotion for Krsna, without using poisonous sprays or the

slaughterhouse byproducts such as bloodmeal and bonemeal which are the basis

for

most commercially produced organic crops? A devotee farmer who uses a

rototiller to grow tomatoes, beans and squash for the market may not be quite

up

to the ideal of Prabhupada's ox-powered subsistence grain farmer, but certainly

to be working on the land for Krsna is a big step in the right direction. If

such a farmer is supported, her son might become inspired to take care of the

cows and become a Krsna conscious ox-power farmer.

 

*Develop City Temples as Transition Points to Rural Projects*

Most devotees will become householders. Our preaching in city temples should

be

geared to encourage most devotees to find a place for themselves in rural

devotee communities. Srila Prabhupada was in favor of the idea of attracting

devotees by using our city preaching centers and then channeling them to rural

communities after their initial training. Note, for example, the following

exchange:

 

Visnujana: When we first go to open a temple in a city we get an apartment or a

storefront. But then, when more and more people come, then we should get land

and cows and everything and...

Prabhupada: Yes, yes.

Visnujana: ...and turn it into a society.

Hrdayananda: Ah, that's wonderful.

[Vrndavana 14 March 74]

 

Srila Prabhupada's varnasrama mission cannot be fulfilled unless city temples

cooperate with rural devotee communities. On the other hand, those who have

come from city temples will no doubt continue to feel allegiance and a desire

to

support the institutions which gave them a good start on their devotional path.

Thus, both city and rural communities can help each other.

 

*Encourage Guru Counseling for Varna Decisions*

As long as the main concept of varnasrama is that of materialistic varnasrama

or

spontaneous varnasrama, there will be little impetus for development. When we

recognize that serving Krsna by one's occupational duty should be a central

component of devotional life, spiritual masters can take an interest in helping

their disciples determine what is the most appropriate kind of work for them to

pursue and how they can get training for that work. In numerous instances,

Srila Prabhupada instructs that the guru should give varna guidance to the

devotee. [Hyderbad 20 April 74]. Most devotees will lack firm direction and

commitment for involvement in varnasrama if they sense that their spiritual

masters do not consider serving Krsna by one's occupational duty an important

means of attaining spiritual perfection. [Cf. Bg 18.45-46] Well informed and

enthusiastic spiritual leadership regarding varnasrama will help it become a

means of inspiring devotees in spiritual life.

 

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After analyzing the different forms varnasrama can take, it should be clear

that

we do not want to remain in a system of haphazard social organization or

"spontaneous" varnasrama, which provides no clear organization for the

spiritual

advancement of society. Nor do we want to revive a degraded materialistic

model

of varnasrama, centered on class hatred and oppression. Rather, we should seek

to implement the pure system of varnasrama originally created for the benefit

of

all members of society and focussed on satisfying the Supreme Lord.

 

Prabhupada has outlined such a social structure, based on simple living and

high

thinking and mutual appreciation and cooperation between social classes. The

model he presents is specifically adapted to the present age and focused on the

goal of attaining the highest level of love of Godhead for all. If we can't

come to Prabhupada's ideal standards immediately, we can at least take

transitional steps to varnasrama which will provide the momentum to reach that

goal. Then, even if the world's economic and social institutions continue to

unravel, many people will have the good fortune to be attracted to

self-sufficient varnasrama villages, centered around the worship of Lord Krsna.

 

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[boxed quote, Prabhupada's italics:]

 

Human society all over the world is divided into four castes and four orders of

life. The four castes are the intelligent caste, the martial caste, the

productive caste and the laborer caste. These castes are classified in terms of

one's work and qualification and not by birth. Then again there are four orders

of life, namely the student life, the householder's life, the retired and the

devotional life. In the best interest of human society there must be such

divisions of life, otherwise no social institution can grow in a healthy state.

And in each and every one of the abovementioned divisions of life, **the aim

must be to please the supreme authority of the Personality of Godhead.** This

institutional function of human society is known as the system of

varnasrama-dharma, which is quite natural for the civilized life.

 

The varnasrama institution is constructed to enable one to realize the Absolute

Truth. It is not for artificial domination of one division over another. When

the aim of life, i.e., realization of the Absolute Truth, is missed by too much

attachment for indriya-priti, or sense gratification, as already discussed

hereinbefore, the institution of the varnasrama is utilized by selfish men to

pose an artificial predominance over the weaker section. In the Kali-yuga, or

in

the age of quarrel, this artificial predominance is already current, but the

saner section of the people know it well that the divisions of castes and

orders

of life are meant for smooth social intercourse and high-thinking

self-realization and not for any other purpose.

 

Herein the statement of Bhagavatam is that the highest aim of life or the

highest perfection of the institution of the varnasrama-dharma is to cooperate

jointly for the satisfaction of the Supreme Lord. This is also confirmed in the

Bhagavad-gita [4.13].

 

[sB 1.2.13 purport]

 

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A note on sources: References may be found in the Bhaktivedanta Vedabase.

Most

conversations referred to here are also available in *Srila Prabhupada on

Varnasrama and Farm Community Development, Vol. 1: Speaking about Varnasrama*

compiled by the ISKCON Farm Research Committee and available from the

Bhaktivedanta Archives [1999].