Constructive Dialogue on Varnasrama Dharma evolution of ISKCON

[Guest guest]

> If you like you can address the members individually, but the conference

> is not meant for these sorts of

> discussions.

 

 

Dear Maharaja

 

Please accept my humble obeisances. All glories to Srila Prabhupada!

Since You are our EC president this year, I would kindly ask your opinion or

comments in regard to the following text about Varnashram and ISKCON.

 

I would apreciate it very much

Thank you

 

Your servant

Harsi das

............................................................................

 

Varnashrama and ISKCON

A Scenario for ISKCON Community Organization

 

by Pancharatna das, January 1997

 

Introduction

Over the last several months ISKCON leaders have voiced their deep concern

about ISKCON's future especially in relation to the social development of

ISKCON. A GBC conference on this topic brought out the following

conclusions:

 

ISKCON's leaders have held a conference on social development / varnasrama

in Abentheur,Germany, with the following main points coming as a result.

 

1. That ISKCON has urgent and mounting problems.

 

2. That daivi-varnasrama holds the solution.

 

3. That the GBC is recommended by this conference to implement

daivi-varnasrama in ISKCON.

 

4. That the implementation of daivi-varnasrama should begin at the GBC level

 

5. That the topic of varnasrama, including the details of its implementation

should be the focus of the 1997 GBC meetings.

 

6. That a GBC Standing Committee on daivi-varnasrama be set up.

 

7. That this standing committee sends out a call to devotees from around the

world with experience or interest in the field of social development to

produce papers, video presentations, etc., on the topic for review and

discussion by the Standing Committee.

 

8. That a GBC Social Structure Conference such as the one just held in

Abentheur be held annually, apart from the Mayapur meetings.

 

9. That the main function of ISKCON, the Institution in relation to the

broader community of devotees and congregation is to offer education and

opportunities for spiritual advancement.

 

Thank you very much for your continued support -

All glories to Srila Prabhupada.

 

In this paper I seek to examine what effect a true application of

varnashrama principles might have on ISKCON and the community of devotees.

 

Varnashrama Principles

Srila Prabhupada taught us to be resistant to unnecessary change and yet at

the same time innovative and expansive. He was particularly emphatic that

ISKCON's management structure should not be changed after his departure. On

the other hand the problems ISKCON faces in achieving the wonderful goals

set forth by Srila Prabhupada provoke us to examine and review how we do

things to see if we could do better. In doing this many leaders now proclaim

that the first thing is that we must apply varnashrama within ISKCON.

 

But what does this mean? How might it change the way we do things? To

understand this we must first define what we mean by varnashrama and what we

mean by ISKCON.

 

We generally think of varnashrama in terms of dividing society into

different classes and social statuses. However the simple divisions and

labels which accompany the varnashrama system are really the surface

appearance whereas it is the underlying principles which actually make the

system work. It is the application of these principles in ISKCON that is

required. What follows is my understanding of the fundamental principles.

 

 

1. The aim of all activity and relationships should be the service and

pleasure of the Supreme Personality of Godhead.

2. For each occupation and social position there are a set of corresponding

qualifications and duties (guna karma).

3. All individuals should accept occupations and social positions that are

best suited to their individual psycho-physical nature and karma.

4. Individuals situated in one particular occupation and/or social position

that perform the duties of another occupation or social position will cause

disruption in society.

5. All individuals require training to perform well in their occupation and

social position.

6. All individuals should see themselves and others as ultimately

transcendental and spiritually equal.

7. All individuals are respected for their unique contribution to the whole.

8. All occupations and social positions are related to each other in a

synergistic fashion.

9. Individuals should only move from one occupation or status to another in

order to enhance either the functioning of the whole system or to advance

spiritually.

10. All occupations can be categorized within one of four basic groups

(brahmana, ksatriya, vaisya, sudra) based on the fundamental qualities of

the individuals engaged in each group.

 

Assuming that these principles accurately define a varnashrama social system

the next step is to develop details in terms of:

 

1. Specific qualities which define a particular group. Bhagavad-gita gives

us broad definitions which can be elaborated on.

2. How modern day occupations and social groups fit within each group.

3. Specific duties accompanying each occupation that are required for social

stability.

4. Specific training required to perform well in a particular occupation.

5. The most synergistic relationships between different occupations.

6. Mechanisms and conditions for individuals to move smoothly from one group

or status to another.

7. What collective measures can be employed to make adjustment to individual

mistakes.

8. What constitutes emergency situations in which these principles can be

superseded.

9. The various transitional stages from the present very loosely defined

system towards a fully defined and functioning varnashrama society

 

A complete functioning model of this system requires extensive studies

beyond the scope of this paper. Instead, I would like to present a scenario

of a proto-typical ISKCON community in which these principles are applied.

 

However, before going further with this analysis we must first define

ISKCON. Varnashrama principles are tools for organizing human society. When

we speak of ISKCON we must be clear whether we are speaking of a distinct

and complete society or as one institution within a broader society of

individuals related to ISKCON in some way.

 

The ninth point of the GBC conference above indicates the latter. This means

that the first step in applying varnashrama principles within ISKCON is to

position the ISKCON institution within a broader society.

 

The definition in No. 9 also defines ISKCON as a brahminical institution.

One basic understanding of the varnashrama system is that the brahmanas are

not supposed to govern society but to impart education and spiritual

guidance, although some brahmanas may also be engaged as ministers to

ksatriyas.

 

Applying the principle that brahmanas should not be engaged in ksatriya work

unnecessarily what is the position of our present ISKCON managers, GBC's and

gurus? Are they ksatriyas or brahmanas?

A Scenario for ISKCON Community Organization

There are many possible answers to these questions, depending on the

standards and definitions applied. However I will focus here on one

particular scenario based on what I believe to be the most appropriate

divisions of responsibilities in terms of varnashrama principles.

 

In doing this I have defined the following basic details:

 

1. Brahmanas should not be responsible for managing, unless there is an

emergency.

2. Management is the business of ksatriyas and vaisyas

3. Brahmanas lead the community by giving vision not by making decisions.

 

Let us take for our example a large temple with both brahmacaris and a

householder congregation. Although many of the householder congregation may

live some distance from the temple for the sake of our example we will call

this an "ISKCON community".

 

In most cases today such an ISKCON community would be lead by the Temple

President who in turn would be directed by his GBC Zonal Secretary and

ultimately the GBC Body. This is the business of management (ksatriyas and

vaisyas). However, where are the brahmanas? If the most senior devotees are

all engaged in management where is the brahminical voice? And if we define

ISKCON as an institution for providing brahminical services to the community

how do the brahmanas themselves fit in?

 

Further, if ISKCON as an institution is meant only for education and

spiritual opportunities how do we organize social (and economic)

development? In this scenario I attempt to show a model where these

questions are dealt with.

 

In this example we I have taken the position that most socio-economic

development in the community should take place outside the institution of

ISKCON. Thus I have separated the function of Community Leader from that of

Temple President, although it is possible that one person could hold both

positions.

 

The Community Leader is very definitely a role of a ksatriya and, although

some may argue differently, I suggest that the function of Temple President

(and GBC) is also a ksatriya or vaisya role as it is mostly a management

function. But since , the purpose of ISKCON is brahminical, the Temple

President engages the local brahmanas in providing these services while

respecting their independent thoughtfulness. In fact the Temple President

encourages the brahmanas to give him/her guidance and advice while

allowing them to maintain their detachment. This encourages the varnashrama

system of allowing brahmanas to guide society from the highest spiritual

platform.

 

In the case of the Temple President, ISKCON as an institution has a

well-defined system of delegating power from the supreme level of ISKCON GBC

down to the individual Temple President. However since we have separated the

community leadership from the Temple President occupation we must determine

whether the community leader also comes under the GBC or derives his or her

power in some other way.

 

Following the definition of ISKCON as a brahminical institution it could be

postulated that ISKCON communities, or in other words communities of

devotees that follow ISKCON philosophy and ISKCON laws but are independent

of ISKCON temples, should be governed independently of the ISKCON

institution in order to fully manifest a varnashrama system.

 

However, as brahmanas, ISKCON's spiritual leaders must somehow maintain

their spiritual power in the community. The key is in the inherent

spiritual power of such brahmanas and their intimate relationship with the

individual members of the community. As gurus, teachers and priests the

local (and regional and international) brahmanas have the power of the

written and spoken word backed up by scripture. Their expertise is in

communicating their spiritually enlightened conclusions both to the leaders

and general devotees. In a true varnashrama system this, along with their

dependence on the supreme power of Sri Krishna, is their source of power.

 

In our example community, the brahmanas are asked by the community to

nominate community leaders to take charge of community affairs under their

vigilance. The members of the community are thoroughly consulted and a vote

of confidence is taken. From this point the community leaders manage

independently of ISKCON but are monitored by the brahmanas who, as ministers

to the community congregation, would be always in close connection with the

concerns of the general community. As this is a new community, and there is

not yet a dependable line of hereditary ksatriyas, the community leaders

serve for a specific term of office and then are re-elected in the same way.

 

In our example community a section of brahmanas are engaged by the community

leaders as consultants. These brahmanas are those most equipped to analyze

the social and economic problems of the community and suggest different

programs to be executed by the community leaders. They also perform the role

of counselors to members of the community for social problems.

 

The rest of the community is engaged as vaisyas or sudras. These roles are

easy to understand as many devotees are already involved in business or

employment of some form for maintaining themselves. However what exactly do

the community leaders do?

 

As ksatriyas the community leaders are responsible for the physical and

spiritual protection of the devotees and empowering and enabling the vaisyas

and sudras to prosper for the good of the whole community. They are also

responsible for administering justice within the community.

 

Since almost all ISKCON communities are situated in countries with a fairly

well established government that provides much of the communities needs for

physical protection the ISKCON ksatriyas focus more on protecting the

community in subtle ways, e.g. managing the overall reputation of the

community handling problems of child abuse, extramarital sexual affairs,

cheating, etc. among devotees.

 

In some ISKCON communities the role of such leaders would be extensive

enough to be a full-time engagement and in any case ksatriyas need funds to

do their work. In our example, all the community members who are not

brahmacaris or brahmanas are required to contribute a tax to the community

fund in order to enjoy the benefits of the community's facilities and

services. The community leaders also solicit charitable funds for the social

welfare work of the community.

 

To facilitate their work the community has formed its own non-profit

corporation in which all the community members are dues-paying members.

Through this corporation the community leaders do their work.

 

Both ISKCON and the community corporation are involved in education for the

community resident adults and children. Independent grihasta brahmanas are

also involved in educational programs. The community leaders maintain a

Board of Education to ensure the highest standards of education for

community children and young adults.

 

Of course the community is also responsible to support ISKCON's temple as

well as the brahmachari ashram attached to the temple. This is done by

engaging the community leaders in helping manage the temple, the vaisyas in

providing funds and the sudras in general services. The brahmanas contribute

both their services as preachers and priests and also give critical

feed-back to the management.

 

In this scenario by separating ISKCON as an institution from the community

government ISKCON's ability to function as a brahminical force becomes

enhanced. Simultaneously the community becomes strong and can manage it's

own affairs as well as provide funds for ISKCON.

 

ISKCON as an international institution has tremendous resources to offer the

community, but it must also maintain its separate heirarchy of management.

The ISKCON Temple President is an experienced manager, recruited by ISKCON

GBC to manage the local center under its international management structure.

Although a member of the local ksatriya community, his position is not

determined by the local community, although their views are certainly

considered by ISKCON GBC and its regional council.

 

On the other hand he has limited power in the community itself. He controls

and manages ISKCON's resources, but only for the purposes of preaching

Krishna consciousness, providing spiritual education and other spiritual

opportunities. He also employs many members of the community in these

functions. However, his power is also guided by the brahmanas, who, as we

stated before, have their own inherent power which is expressed through

their words.

 

The Temple President and the Community Leader work cooperatively in their

respective areas of concern and are always looking for synergy. This is done

through the medium of the ISKCON Advisory Board (of which the community

leader is a member) and the Community Council (of which the Temple President

is a member).

Summary

The above scenario is an attempt to show a direction for ISKCON's social

development by empowering the grihastas to develop independently but under

the guidance of the ISKCON institution. This requires a deliberate

devolution of power in ISKCON communities from the Temple President to a new

Community Leader who would utilize principle centered leadership qualities

to develop the ISKCON society.

 

There are many considerations which are missing in this scenario. For

example we have not dealt with:

 

a) Shared Vision

b) Constitutions

c) Roles of Gurus

d) Economics of the community

 

..... Etc.

 

It is really a work in progress, meant for discussion, to contribute to our

common cause of developing and improving ISKCON.