Varnasrama: An Elusive Goal- "past mistakes and misconceptions must be re-evaluated."

[krsna 3]

 

 

 

 

by Vyapaka dasa

 

______________

 

 

 

nama om visnu-padaya krsna-presthaya bhu-tale

 

srimate bhaktivedanta-svamin iti namine

 

namas te sarasvate deve gaura-vani-pracarine

 

nirvisesa-sunyavadi-pascatya-desa-tarine

 

 

 

The Hare Krishna movement has not fulfilled its responsibility in regards to spiritual, self-sufficient community development as envisioned by its Founder/Acarya, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. If this is to change, past mistakes and misconceptions must be re-evaluated using the writings and spoken word of Srila Prabhupada as the litmus test of success. Presently there is a wide gap in the understanding of how to bridge the philosophy of Krishna consciousness to the practical skills needed to build a sustainable, spiritually-focused society. Progress is dependent on narrowing this gap.

 

 

 

Srila Prabhupada illustrates the fallacy of modern civilization and points the way on how to develop our communities by the following instruction:

 

 

 

When everyone is working in the city to produce nuts and bolts, who will produce food grains? Simple living and high thinking is the solution to economic problems. Therefore the Krishna consciousness movement in engaging devotees in producing their own food and living self-sufficiently so that rascals may see how one can live very peacefully, eat the food grains one has grown oneself, drink milk, and chant Hare Krishna.

 

 

 

(Teachings of Queen Kunti 18; Liberation from Ignorance and Suffering)

 

 

 

The understanding that everything belongs to Lord Krishna (God) is the starting point and that to maintain this realization requires strict adherence to the basic tenets of Krishna consciousness. The key to success is illustrated in an excerpt given in one of Srila Prabhupada’s classes:

 

 

 

Don’t try to enjoy independently. Just like here, in this temple. Every one of us trying to enjoy life in connection with Krishna. As soon as we are disconnected with Krishna consciousness, this kind of foodstuff or this kind of living, simple living, will not satisfy you. You'll be tossed by the waves of material nature.

 

 

 

(Srimad-Bhagavatam 2.3.11-12; Los Angeles, May 29, 1972)

 

 

 

As a glove fits the hand, it is a pre-requisite that a strong spiritual program be implemented as the backbone of a sustainable social system. If we are able to achieve this successfully, the preaching opportunities will be vast since the world is waiting for a practical example of a spiritually-based community, living in harmony with nature. Fortunately, Srila Prabhupada and the timeless Vedic scriptures provides a blueprint of the harmonious social setting called varnasrama dharma.

 

 

 

Varnasrama dharma

 

 

 

Varnasrama comprises the sectioning of society into four different varnas and four different asramas. The varnas are meant for the proper organization and functioning of the social aspects of civilization while the asramas are meant for developing our spiritual consciousness (the hand which fills the glove), which simultaneously provides an understanding of one’s place in nature. Asrama is key since it provides the spiritual strength and morality to avoid the pushings of the mind and senses toward over-consumption and the striving for material pleasures.

 

 

 

The four varnas and their responsibilities are defined as:

 

 

 

1. Brahmana: the teachers and guardians of society who may act in the role of other varnas (except sudra) during a time of need.

 

2. Ksatirya: the administrator and military class.

 

3. Vaisya: responsible primarily for cow protection, food production, trade and banking.

 

4. Sudra: capable assistants to the other three varnas.

 

 

 

The four asramas are:

 

 

 

1. Brahmacharya: student

 

2. Grihasta: married life

 

3. Vanaprastha: retired

 

4. Sannyasa: renounced.

 

 

 

A detailed understanding of the different asramas is not required for this discussion, so we will not delve into them other than acknowledging that asrama is an essential underpinning for all social arrangements. Without proper functioning asrama, as detailed in the Bhagavad Gita and Srimad Bhagavatam, the Vedic model degenerates into a caste system and crass materialism. Therefore, a sustainable society is dependent upon the marriage of asrama with properly implemented varnas (material skills). But the discussion is to develop an understanding on how the rural communities of the Hare Krishna movement can evolve themselves practically so as to better embody the vision of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. Direction can be derived from the basic teachings of Anthroplogy.

 

 

 

It is revealed therein that there are four basic types of social arrangement. They are:

 

 

 

1. Hunters and Gatherers

 

2. Pastoral Nomads

 

3. Extensive Agriculturists

 

4. Intensive Agriculturists

 

 

 

Each societal classification has a specific means of food production, political hierarchy and mechanisms for redistributing wealth. It is significant that scholars choose to categorize different types of society based upon their means of producing their sustenance. Food production is the basis of every society and its importance must not be minimized and through its efforts an understanding of one’s place in nature is revealed.

 

 

 

For example, the basic tenets of Krishna consciousness has important applications in designing and maintaining a food-producing landscape. It is very significant that the Vedas prohibit unnatural means of growing food such as through the use of inorganic fertilizers as revealed by Srila Prabhupada in a 1976 letter:

 

 

 

We shall never use this artificial fertilizer on our farms. It is forbidden in the sastras (scriptures). If you plant easily grown crops once in the year, then the earth will not become exhausted. Don't overuse the land...

 

 

 

(Letter to Rupanuga, 11 January, 1976)

 

 

 

The responsibility of food production falls onto the shoulders of vaisyas and the devotional community would be remiss to neglect this. It is compulsory that in the development of a varnasrama society that the vaisya sector be given early consideration. Even today, the Krishna conscious movement is fully dependent upon the charity of the vaisyas. There is no escaping this relationship. They are the sole producers of wealth and any neglect along these lines is shortsighted and previous indifference to the vaisyas has been the cause for failure of many rural communities. It is just that simple.

 

 

 

Each varna has its particular importance and none can be neglected for the harmonious functioning of a varnasrama society. However, to repeat, the defining characteristic of the vaisya role is that it acts as the engine of society. If this engine isn’t tuned properly the result will be repeated backfiring and unfulfilled potential. This is at the heart of the problem regarding our ineffective rural development and which can be typified by the sentimental approach to cow protection. Ill-conceived attempts have snuffed the life air out of so much effort to develop communities with the obvious conclusion that cow protection is greatly misunderstood. Srila Prabhupada in a conversation with a banker defined the various “varnic” responsibilities as follows:

 

 

 

Our Vedic philosophy is that everyone must work. But there must be division of work. Just like in your body there are different parts. The head department, the arms department, the belly department, and the legs department. These are different parts. So all these departments must work for the total benefit of the body. That is our philosophy. Nobody should sit idle. But he must work according to his capacity. Brain must work for giving direction. Hand must work for giving protection. Belly must work for supplying food, energy. And leg must work for carrying the body. So similarly the society must be divided: the brain of the society, the arms of the society, the belly of the society and the legs of the society. That will make perfection. The brain will give direction That is the brahmanas. The arms will give protection. That is the ksatriya. And the belly will give energy, food, that is vaisya. And the legs will carry the body. That is sudra. This is... Whole society should be divided into four divisions, the brahmanas, the ksatriyas, the vaisyas and the sudras. And they should work cooperatively for the total benefit of the body. This is perfect life.

 

 

 

(Room Conversation with Banker; September 21, 1973, Bombay)

 

 

 

Historically, the Krishna consciousness movement has focused primarily on brahminical activities since it lends itself perfectly to developing Krishna consciousness. However, to date much of the brahminical tutelage and meditation have been dedicated to skills more attune to the urban and temple setting. As already noted, an important part of their dharma is teaching and in times of emergency, they can take to a different varna in order to teach its proper functioning. The movement’s brahmincal component must change focus and begin to investigate more fully into the practical application of the principles of varnasrama dharma. This is a bonafide responsibility of the brahmanas and an essential first step on the path to self-sufficiency. Unfortunately, few of our brahmanas have understood the role of food production in society, likely because food is readily available in the marketplace and coupled with an inherent prejudice against teaching skills considered to be on a lower social rung. Adding to this would be the complication that our devotional community reflects modern demographics with 98% of the population residing in cities. Therefore, they simply know little about it. Subsequently, the movement has focused on the laudable efforts of preaching, deity worship, prasadam and book distribution. All important vehicles but they play only a limited role in regards to rural development. Nor do these activities properly address the entire social teachings of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. As a result, the Hare Krishna movement’s vaisya class is in need of direction and inspiration. If a sustainable food system can be developed with the surplus processed and sold into urban centers, the beginnings of a viable economy can develop providing the necessary infrastructure to the community. Employment brings devotees. An expanding devotional community develops a skill pool and provides a demand for education and temple facilities. In this way, the diversity and subsequent health of the community broadens with the importance of the ksatriya and brahmana coming into clear focus. It is important to note that until the physical assets of the community are paid off, commercial activity will be a prerequisite to a more sweeping effort regarding self-sufficient development. There is no alternative.

 

 

 

Certainly, economic activity need not solely focus on food products but can include a variety of commercial efforts. Crafts, e-business, restaurants, herbal supplements, ayurvedic clinics, nursing homes, prasadam distribution, to name just a few, can all be part of the mix. To be effective, the business need only be situated in the country rather than specifically defining types of activity. As well, in this regard, it would be beneficial, though not compulsory, that rural communities are situated in proximity to urban markets and services.

 

 

 

From the outset, it is essential that we understand where the pitfalls of earlier attempts at rural development lie. Before any credible plan can be postulated, an understanding of the shortcomings of earlier attempts must be analyzed. There is no advantage to shooting oneself in the foot a second time, or third and so on.

 

 

 

Cow Protection

 

 

 

Undoubtedly, poorly thought out cow protection programs have caused considerable setbacks to community development. The herds have been allowed to expand beyond the community’s carrying capacity, resulting in a monopolization of the land for feed and pasture forcing a turning to the urban vaisya community for donations to support the unemployed, or at least underemployed, herds. To my knowledge, there is no example of this either in history or within Srila Prabhupada’s teachings. The bovine population has traditionally been given in charity contrary to the modern mutation where the cows are given charity to. Inarguably, it is activity spurred by necessity, but it must be emphasized that it is unsustainable and must be removed from any future plans for rural development. The vaisyas must generate wealth in order to be effective. They give in charity rather than receive it. Any variance from this will spell failure.

 

 

 

In 1975 Srila Prabhupada encountered the problem of a misconceived cow program during his visit to the New Talavan farm. After hearing a description of the farm he noted that all of the field crops were being grown for the cows. His instruction was that food for devotees must also be grown.

 

 

 

Nityananda: Down the road we have fifteen acres of sorghum, grain for the cows.

 

Prabhupada: And everything for the cows, but what for the man? They will give everything for cows because they will eat cows, other farmers. But you utilize the animals for growing your food.

 

Brahmananda: The idea is we should maintain the animals, but then the animals should provide foodstuffs for the men.

 

Prabhupada: Yes.

 

Brahmananda: And that way there is cooperation.

 

Prabhupada: Yes. The animals, bulls, should have helped in spite of that... instead of that machine. Then it is properly utilized. And others, they cannot utilize these animals. Therefore, what they will do? Naturally they will send to slaughterhouse. But we are not going to send to the slaughterhouse. Then what we will do? They must be utilized. Otherwise simply for growing food that the cows and bulls we engage ourself? You are already feeling burden because there are so many bull calves. You were asking me, “What we shall do with so many bulls?”

 

 

 

(Walk Around Farm; August 1, 1975, New Orleans)

 

 

 

Our cows and oxen must be made to pay their keep and fulfill their social responsibility of producing vegetables, milk and grain. If they are allowed to continue to abrogate this duty, it is only natural that some will conclude that the herds are a burden and the risk of abandonment arises. This has already occurred in our movement and this will perpetually repeat itself until done correctly. The cows must be honored and protected but must reciprocate by producing food. Unemployed animals lying day after day in their pee and poop can, and likely will be, used as an argument for their slaughter. This situation cannot be allowed to continue. It is not enlightened cow protection.

 

 

 

Recent attempts to train the oxen have also ended in failure. Some years ago, an ISKCON affiliate delivered a program with over a dozen teams being trained. It was reported by a director of this organization that only one team was currently utilized and that is to haul firewood. During my stay at New Vrindavana for nearly one year, this organization’s team of oxen was observed to be constantly unemployed. And recently, we were informed by them that no trained team is available east of the Mississippi. The situation is grave and underscores the ineffectiveness of these stand-alone “cow protection” programs. They are ill-conceived.

 

 

 

To simply provide basic sudra teamster skills does not suffice. These skills must be supplemented with agricultural expertise empowering the teamster to produce grain for their family and community rather than photo opportunities. Until cows and oxen are made to produce milk, grains, pastures and pulses, they are not protected. For our villages to be considered self-sufficient, the farmers, cows and oxen must produce enough food to feed themselves in addition to producing a surplus sufficient to feed the community. Only at this point will the devotional vaisyas be acting in a manner fulfilling the injunctions of Srila Prabhupada.

 

 

 

Education for the Vaisya

 

 

 

His Divine Grace Srila Prabhupada was clear that modern agricultural schools are not required for training vaisyas but rather they should learn from their fathers how to work the oxen, till the land and harvest crops.

 

 

 

Seemingly, few, if any, working models are currently available within the movement to provide this practical education. This, coupled with the urban upbringing of the devotees provides few facilities for our devotees to learn first hand. So as a first step, a concerted effort to provide agricultural training is required until the necessary skills are transferred to different projects, where they can take on a life of their own.

 

 

 

For our communities to become dynamic, it is imperative that the farms add diversity to the crop mix and break the near monopolization of land for cow fodder. Different families must cooperate to have mutual cow ownership and lactations must be stretched to their limit in an effort to reduce the cow population. Grain production is not difficult and should be one of the first objectives of the rural based vaisyas.

 

 

 

I am not in direct contact with the ISKCON Ministry of Agriculture but if they are to have a lasting, beneficial effect, they must evolve from their current effort devoted to collecting reports on cow herds and morph into an educative organization teaching agricultural practice using an existing functioning farm as a backdrop. If they are incapable of this, then at least be instrumental in linking devotees with essential agricultural skills with those who are lacking the same. Everyone has skills and realizations to offer and such an exchange will add enthusiasm and vigor to the fold.

 

 

 

Without doubt cow protection is a vital component of a vaisnava self-sufficient society and an essential part of the Vedic paradigm. However, to date, its overemphasis coupled with a lack of basic agricultural skills and animal husbandry has prevented the communities to develop properly, resulting in a deep cynicism within the devotional community taking root. Future action must ensure that these problems are brought into focus and dealt with.

 

A thriving vaisya community is essential to the proper functioning of a varnasrama society. As the vaisya seed germinates and fructifies, the necessary employment for sudras, taxation resources to fund social projects administered by the ksatiryas and funds to build temples and support brahmanas becomes available, providing necessary resources for full varnasrama development. Neglect of their importance is a recipe for social impotence.

 

It is noteworthy that Srila Prabhupada was heading towards Gitanagari to implement his plans for developing varnasrama. In 1977, Gitanagari possessed the richest topsoil and agricultural resources in the movement. So it was no mistake that His Divine Grace headed there to teach us how to establish varnasrama. No society can develop beyond the vigor of its topsoil and this must become a fundamental understanding in our efforts at developing self-sufficiently.

 

 

 

Obviously, in regards to varnasrama, the land and cows were foremost in Srila Prabhupada’s mind. We must follow his example by using them as the building blocks of a sustainable varnasrama society. Nuts and bolts just won’t do the trick.

 

 

 

As a means to stimulate ideas on how to proceed, the following suggestions are offered as a starting point for discussion.

 

 

 

- Brahmanas must take the lead in establishing agricultural extension programs and must become capable at showing that a rural setting is advantageous to developing Krishna consciousness.

 

- Greater emphasis must be given to simple living and higher thinking with an emphasis on rural living as the perfect setting for this lifestyle choice.

 

- Increased efforts in establishing small working examples regarding agricultural autonomy be encouraged.

 

- Manpower and financial resources must be focused on developing functioning examples of rural independence.

 

- Develop a means of communication where individuals who are actively involved in these endeavors are able to trade information and develop solidarity.

 

- Encourage those devotees with vaisya propensities to further develop their skills but in a rural setting. Employment must become locally based with fathers and husbands at home each night with the family.

 

- Establish businesses on farms with their products being marketed into the cities in a cooperative effort with the urban based devotional community.

 

- Introduction of private ownership or long term leases on existing properties to individuals capable and willing to develop rural communities.

 

 

 

If progress can be made in respect to these priorities, it should become evident that varnasrama need not be as ephemeral as past experience has shown. Even in today’s chaotic situation, its presence can be readily seen. The varna divisions are empirical and evident everywhere. The devotees must not fear developing alliances with the like-minded in regards to self-sufficiency, even though they may not agree with all aspects of our philosophy or our ultimate goal. Their practical skills and realizations can assist us greatly and save us years of individually moving up the learning curve. We can learn volumes from outside sources and by Srila Prabhupada’s grace, it can be easily dovetailed in Lord Krishna’s devotional service.

 

 

 

All glories to Srila Prabhupada.

 

 

 

Vyapaka dasa

 

(Editor, Hare Krishna Rural Life)

 

[Guest guest]

But why hasn't varnashrama been taken so seriously in our movement? Perhaps devotees could be happier and more effective if it was. So many have left feeling personally unfulfilled. Not everyone can be a temple devotee even though they may want to practise Krishna Consciousness and Bhakti Yoga.

[krsna 3]

 

 

 

So this Vedic scheme, varnasrama, is a very important scheme. If possible it should be introduced and taken up very seriously. That is one of the items of Krsna consciousness movement, to reestablish the institution of varna and asrama. Not by birth, but by qualification.

 

(S.P.C. Washington D.C. 8th July, 1976)

 

 

 

Prabhupada: Yes, Krsna created these four division, brahmana, ksatriya, vaisya, sudra, but He does not belong to any one of them. He is neither brahmana nor ksatriya nor vaisya nor sudra. He is transcendental. Similarly, our philosophy--just to make the human society very peaceful and making progress we wish to establish this system.

 

(S.P.C. Los Angeles, 23rd June, 1975)

 

 

 

At the present moment in the world state, there are sudras and less than that. There are no ideal brahmanas or ksatriyas. But these four divisions are imperative. So our business is to keep fit as brahmanas and to train others to be ideal ksatriyas and vaisyas for advancing the whole society.

 

(S.P.L. to Rupanuga Maharaja, 28th April, 1974)

 

 

 

Therefore there is the institution of varnasrama. Catur-varnyam maya... Krsna says, "I have made this varnasrama for the benefit of the whole human society, although I don't belong to any varna, asrama." Krsna has nothing to do. But to maintain the human society very peaceful, advancing in spiritual knowledge, this varnasrama is required. Therefore sometimes I become very eager to start a varnasrama college. We have nothing to do with varnasrama, we Krsna.., But we want to see that the whole human society is peaceful. That is our mission.

 

(S.B. Lec. 6.1.12, Los Angeles, 25th June, 1975)

 

 

 

The whole aim is how to worship the Supreme Lord. That is human life. So if we make these divisions, so any class of men, if he comes to this social system of varnasrama-dharma, then automatically... Just like if you admit your son in a school, there is first class, second class, third class or eighth class. In this way he makes progress. One day that son comes out as a graduate. So the human society must accept. This is school of varnasrama-dharma. Then gradually he will be educated and he will come to the understanding. Brahma janatiti brahmanah. One day he will understand what is Brahman, and that is brahmana.

 

(S.B. Lecture 3.25.1, Bombay, 1st November, 1974)

 

 

 

Yajna means we have to satisfy the Supreme Person. That is called yajna. And this process can be executed when the human society is very regulated. Regulated means there must be division of these varnas and asramas. Varna means four varnas: brahmana, ksatriya, vaisya, sudra. And four asramas: brahmacari, grhastha, vanaprastha, sannyasa. They have got their respective duties. So unless the human society is divided into these eight scientific divisions and everyone acts according to his position, there cannot be any peace in the world. That is called varnasrama.

 

(S.B. Lecture 3.25.3, Bombay, 3rd November, 1974)

 

 

 

My next program is to reinstate the Vedic divisions in society as recommended in the Bhagavad-Gita:

 

catur varnyam maya srstam/ guna karma vibhagasah

 

tasya kartaram api mam/ viddhy akartaram avyayam

 

Without this division there cannot be any systematic peaceful running of human activities.

 

(Letter to Syamasundra, 1st April, 1974)

 

 

 

Prabhupada: No, we have to make this propaganda because we are servant of Krsna. And Krsna orders, krsi-go-raksya-vanijyam. So we must take to agricultural work to produce food and give protection to the cows. And if there is excess product, we trade. This simple thing we must do.

 

(S.P.C. Paris, 11th June, 1974)

 

 

 

But Krsna's grace, Caitanya Mahaprabhu's grace, they are being now trained up. Now you be trained up and revise the whole edition of the western civilisation, especially in America. Then a new chapter will come in. This is the program. Therefore varnasrama school required.

 

(S.P. M.W.C. Vrindavana, 4th March, 1974)

 

 

 

Prabhupada: First of all varna. And asrama, then, when the varna is perfectly in order, then asrama. Asrama is specially meant for spiritual advancement, and varna is general division. It must be there in the human society, or they're on the animals. If varna is not there, then this is a society of animal. And when the varna is working perfectly, then we give them asrama. Varnasrama. That is later on.

 

Hrdayananda: First they should be taught a skill.

 

Prabhupada: Yes. First of all, the whole society must be divided into four varnas. Otherwise, there will be chaotic condition. That is what is the position now. What is he, what he has to do, one does not know. And there are so many unemployment. But if you organise the society into varnas, there will be no question of unemployment.....Yes, yes. Our main aim is how to give them Krsna consciousness. But if they are already disturbed in every respect, then how they'll take it? Therefore we are taking these subjects, to help him to come to the Krsna consciousness. And this is the method--varnasrama.

 

(S.P. Morning walk conversation, Vrindavana, 14th March, 1974)

 

 

 

Those who are in Krsna consciousness, those who have decided to serve Krsna only, they are no longer in the categories of sva-dharma, the bodily sva-dharma, brahmana, ksatriya, vaisya, sudra, or brahmacari, vanaprastha. He is transcendental. That is confirmed in every sastra. So far we are concerned, Krsna conscious, so long our bodily concept of life is not completely eradicated, we must follow the sva-dharma of the body. Brahmana, ksatriya, vaisya, sudra, ity adi. But when actually advanced, that is maha-bhagavata. We should not imitate that, but our process is the more we advance in Krsna consciousness, we become transcendental to this bodily concept of life, brahmana, ksatriya, vaisya, sudra.

 

(B.G. Lecture 2.31, London 1st September, 1973)

 

 

 

THE IDEAL CLASS. PEOPLE WILL FOLLOW

 

Prabhupada: Yes. They want to remain in degradation, and they will protest again. Therefore to save the degradation, this catur-varnyam must be established. That I... The ideal class. People will follow, "Oh, here is the ideal class." So we are trying to make an ideal class of Krsna conscious people. And if you treat yourself as degraded, then who will care for you? You should remain an ideal class. People will follow gradually.

 

Mahamsa: If a brahmana class is created, then automatically the ksatriyas and vaisyas and sudras will be changed.

 

Prabhupada: Yes. Yes. The ideal, if you be ideal class, gradually they will take your advice, what to do. Then immediately the whole degradation will be finished.

 

(S.P. Morning walk conversation, Hyderabad, 23rd April, 1974)

 

 

 

 

 

Pusta-krsna: Is it that the sudra class of men should be trained that they are serving either God or a God conscious leader, or should they be educated to feel that their work is for God.

 

Prabhupada: Yes, provided you are for God. They will see and laugh. If you simply teach them, you do not do anything, then how they will learn? Apani acari prabhu jive sikhaila. When they actually see that "These men are dedicated to God," then they'll do whatever you wish.

 

(S.P.C. Geneva, 31st May, 1974)

 

Prabhupada: Yes. First of all, there must be a class of men, ideal men, brain; people will follow them. My request is therefore that you should become ideal men. If we fight... Now there is fighting amongst ourselves. That is very disappointment to me. The same politics, intrigues. The nature is so strong that brain becomes, what is called? Fag brain? Brain becomes deranged.

 

(S.P.C. Geneva, 31st May, 1974)

 

 

 

So people will take it, any condition, provided you are ideal. Apani acari prabhu jiveri siksaya. That is Caitanya Mahaprabhu's movement. He teaches others by behaving Himself. "Example is better than precept." If you cannot rise early in the morning, then how can you ask others to rise early in the morning? What is the effect? There is no effect.

 

(S.P. morning walk conversation, Hyderabad, 23rd April, 1974)

 

 

 

We want to create some men who can give guidance to the human society, because at the present moment the society is without any intelligent head, namely Brahmins, therefore the whole world is confused for want of real guidance in the matter of ultimate goal of life.

 

(S.P.L. to Bhutatma 7th August, 1973)

 

 

 

 

 

Therefore, at the present moment it is a great necessity to have some ideal men. Yad yad acarati sreyan. Therefore we are endeavouring to create some ideal men, Krsna conscious men, their character, their behaviour, their ideal aim of life. So those who have taken to Krsna consciousness seriously, they should be ideal men. The society will be benefited at least by seeing their behaviour. And Caitanya Mahaprabhu has taught us, apani acari prabhu jiveri siksaya. If you don't behave yourself as an ideal man, you cannot preach. Your preaching will not be successful. Apani acari prabhu jiveri siksaya. Because the nature's law is that ordinary men, they follow the ideal.....Therefore our Krsna consciousness movement is just to teach people how to become Krsna conscious, surrender unto Him. Then they will be happy. This is the way of Krsna consciousness movement. We want to create some ideal men. People will see them, and at least they will understand that "Here are the ideal men." They will be ashamed. So those who are in Krsna consciousness movement, they should be sreyan--yad yad acarati sreyan--the best men in the society. Otherwise useless.... We should be very, very careful to become first-class men so that others will follow. Sa yat pramanam kurute. If you become a first-class man, sa yat pramanam, whatever you will do, lokas tad anuvartate, people will follow, naturally.

 

(S.B. Lecture 6.2.4, Vrindavana, 8th September, 1975)

 

 

[Guest guest]

My take on the slow development of varnasrama w/in our society is that too few devotees are from the country, country living generally demands a more simple lifestyle due to challenges in finding employment and there have been too many failures resulting in a loss in faith that it can be done properly.

 

Fortunately, bhakti yoga can be practised anywhere but the responsibility of implementing our spiritual master's/acarya's instruction remain unfulfilled. That is a shame.

[Kulapavana 0]

"So people will take it, any condition, provided you are ideal. Apani acari prabhu jiveri siksaya. That is Caitanya Mahaprabhu's movement. He teaches others by behaving Himself. "Example is better than precept." If you cannot rise early in the morning, then how can you ask others to rise early in the morning? What is the effect? There is no effect."

 

(S.P. morning walk conversation, Hyderabad, 23rd April, 1974)

 

[krsna 3]

[Guest guest]

"By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection."

 

[bHAGAVAD GITA, 18.46]

[Guest guest]

Because Chaitanya has asked everyone to take *interest* in Krishna and not in Varnashram. A Vaishnava is above a Brahmana, so Varnashrama doesn't apply to us.

[Guest guest]

You may say that Varnashrama doesn't apply to us, but then why did Srila Prabhupada spend so much time preaching to the leaders of ISKCON about Varnashrama?

[Guest guest]

Who will protect the Brahmins, the supposed head of society? How can they live, what to speak of teach Vedic knowledge impartially? Where are the Kshatriyas of days gone by? Etc. Who will organize all this, if the leaders aren't interested? Such a vision must have cooperation on all levels. Is that even possible, practically speaking?

[Guest guest]

If you have any material desire, then Bhaktivinoda Thakura states varnasrama is necessary. How can one maintain even a micro-society such as Iskcon and greater Iskcon without such arrangements? There is so much suffering by the devotees due its neglect.

 

We must make a break from urban areas due to their intoxicating effects based on advertising and the general atmosphere in the modes of passion and ignorance. Simple living and high thinking are more easily attainable in rural areas and that is a major stepping stone to KC.

 

Srila Prabhupada left many, many quotes on this so it shouldn't come as a surprise. We just need to shed our urban lifestyles, desires and perspective. Unfortunately, too few are attracted to it which in my opinion is short-sighted.

 

Respectfully,

 

Vyapaka dasa

 

 

[Kulapavana 0]

"Because Chaitanya has asked everyone to take *interest* in Krishna and not in Varnashram. A Vaishnava is above a Brahmana, so Varnashrama doesn't apply to us."

 

are you indeed "above brahminical status" in your daily activities"? are you indeed such a pure Vashnava?

 

if so, please accept my most humble dandavats...

[Kulapavana 0]

"Who will protect the Brahmins, the supposed head of society? How can they live, what to speak of teach Vedic knowledge impartially? Where are the Kshatriyas of days gone by? Etc. Who will organize all this, if the leaders aren't interested? Such a vision must have cooperation on all levels. Is that even possible, practically speaking?

-----------------------

 

first of all, we have to make sure that the "head" is formed by the actual brahmanas, and not "brahmana wannabees".

 

second. we need to find some real kshatriya administrators and place the management functions of our movement in their hands. brahmanas advise, kshatriyas manage.

 

third. we need to make sure that sannyasis live and act like sannyasis, and not like royalty.

 

the rest is "piece of cake" /images/graemlins/wink.gif

[Guest guest]

>>first of all, we have to make sure that the "head" is formed by the actual brahmanas, and not "brahmana wannabees".

 

second. we need to find some real kshatriya administrators and place the management functions of our movement in their hands. brahmanas advise, kshatriyas manage.

 

third. we need to make sure that sannyasis live and act like sannyasis, and not like royalty.>>

 

But who will do it???

 

[Kulapavana 0]

you and me. all of us who understand these issues and hold them dear should work together to manifest Srila Prabhupada's vision for our society. without ambition for gain, position or prestige, we must present the real essence of the varnashrama system to the devotees. I bring that subject up in many of the classes I give - and devotees do listen...

 

we have to start small, by speaking out on these topics among devotees and in public, and by fighting misconceptions and disinformation spread by others. when many devotees finally understand these points, the time for such a change will manifest itself.

 

there will be no physical change, untill there is a change of consciousness among devotees.

 

[Guest guest]

These are very important points, i.e. we do it and start small. The idea of who is going to protect the brahmanas, etc. is too academic in my view and will send a discussion on varnasrama development off on the wrong direction. For now we need only depend on the local police detachment.

 

The point that varnashrama is not encouraged by Lord Chaitanya is somewhat irrelevant to this discussion. Srila Prabhupada encouraged us to do it and provided the necessary spiritual linkage, i.e. simple living and high thinking which are essential for spiritual development. Just refer to the many quotes provided from Srila Prabhupada in the posting by Krsna dasa Prabhu.

 

One of the main hurdles is that due to our urban upbrining, etc. there is very little attraction to living simply. Just too many material desires that haven't been reined in yet. That is why a spiritual program is tantamount to any success in this field. Simple living is impossible while dealing with a cacophony of material desires. The two are incompatible. So there is no conflict between varnashrama development and spiritual life.

 

Vaisya activity will be the engine behind varnasrama dev't. It is crucial that this is not neglected since all varnas are dependent upon its success. All aspects of society, Vedic and otherwise, stem from a thriving agricultural sector (this would certainly include cottage industry, etc.). Grow your own food, live simply and chant Hare Krsna. It really isn't as bad as it may seem.

 

Re. rural development: there has to be a serious look into what denotes cow protection. Many previous, sentimental efforts at it have hamstrung so many devotional rurual communities. The role of cows and oxen in our communities is one of food producers and they must not be regarded solely as bovine deities. In this regard, a great effort and focus must be given to employing the oxen for draft. On the practical level, that is where our efforts falls short along with over-reproduction of the herds.

 

If this is all too much -- then at least plant a garden. What an opulence to offer the Lordships personally grown foodstuffs. Srila Prabhupada describes them as being 100 times better than that found at the market. It is not difficult to do and every area has a wealth of practitioners to lean on for advice.

 

Respectfully,

 

Vyapaka dasa

[Kulapavana 0]

in our movement, when talking about varnashram we are mostly avoiding the topic of varna and ashrama and simply concentrate on rural life. here is some news: there were indeed big cities too during Lord Krsna's time 5000 years ago, and nobody saw them as existing outside the vedic norm.

 

it is the VARNAS and the ASHRAMAS that make (or break) the VARNASHRAMA system, not rural life. rural life is important, but must be done in a proper social setting. the sooner devotees understand that, the simpler it will be to implement. Varnashram is not some feudal system where peasant faithfull toil to support a bloated clergy class.

 

and people who think that producing all your needs by yourself is somehow SIMPLE living, simply never actually tried that themselves... preachers of that idea should be forced to work and live like that for a year... I guarantee, most of them would change their tune real quick...

[Kulapavana 0]

Vyapakaji,

 

Dandabat pranams. AGSP!

 

I would like to thank you for your efforts in implementing the varnashrama system in our movement. I can see from your writing that you are a good critical thinker who understands the agricultural issues extremely well. but there are much more fundamental issues that must be addressed as well.

 

you may have the best running farm project out there, but if it is sold out from under you, mismanaged from above, or left without any support, it is all a waste of time.

 

you are doing an excellent job, but please do not turn away from the fundamental issues out of desire to avoid controversies. you have some credibility and you should use it. perhaps you see the varnashram system from the vaishya perspective only, so I encourage you to look at the entire picture.

 

y.s. KP

[krsna 3]

Please ouline in an easily understandable way,

point for point on how we can practically apply the varnas and asramas in the world today.

 

( I know that your have repeatedly presented your points in many past posts)

 

But for the sake of clarity and focus on the Varnasrama Ideal...

 

And repetition is necessary for the dull minds of kali-yuga. /images/graemlins/wink.gif

Thank you for your time.

 

krsna das

[Kulapavana 0]

thank you, but nice ideas are dime a dozen. I am a nobody, so my "manifesto" is written every day on this and other forums.

 

I'm mostly active on a Polish devotee forum Vrinda, where in September we had over 120,000 individual hits (sorted by IP address) and which is visited regularly by hundreds of devotees.

[Gauracandra 1]

One of the big problems I see with Varnashram is the confusion between qualities of an individual and occupation of the individual. The Ashram part is very objective. You are either a student, married, retired, or renounced and this can be broken down by age. However, on the Varna side we inevitably end up with a spiritual ranking of different occupations. That is Brahmana>Kshyatria>Vaisya>Sudra. We say that a Brahmana is clean, peaceful, intelligent. A Kshyatria is brave, noble and strong. A Vaisya is shrewd, easily agitated, and lusty. A Sudra is dirty, stupid, has bad breath and picks his nose.

 

I’m somewhat joking, but that’s pretty much how it breaks down. Now, if we viewed Varna as one’s occupation then it becomes as objective as Ashram. You are a Brahmana if you are a teacher or a priest. If you aren’t actively engaged in one of these activities then you aren’t a brahmana. You are a Kshyatria if you are actively engaged in running a government (mayor, governor, senator, president) or are in a protection business (police, military, fire fighting). If you aren’t one of these then you aren’t a Kshyatria. You are a Vaisya if you are in agriculture or own your own business. Everyone else would fall into the catchall category of Sudra (afterall, there are only 4 divisions trying to fit all the diverse occupations of modern society).

 

It is this spiritual ranking of people that I think is false. A brahmana is no better spiritually than a sudra. You can’t rank what is in one’s heart. If you want Varna based on occupation that is easy enough and objective. If you want Varna based on quality of the individual you will have great problems.

[Kulapavana 0]

"One of the big problems I see with Varnashram is the confusion between qualities of an individual and occupation of the individual."

 

"You are a Brahmana if you are a teacher or a priest"

--------------------------

you may also be a sudra pretending to be a brahmana (a brahmana wannabe) and trying to act in that capacity - the end result is a disaster (which we have experienced many times)

 

for the system to work properly you must have these three elements (legs) working together:

 

1. proper material nature (qualities)

2. proper training

3. proper placement in the society

 

take any one of these 3 legs away and the structure collapses.

 

there is no real need to designate anyone as sudra at the present time, as this group comprises of real sudras and people whose real qualities did not fully manifest yet. the greatest need is in selecting, training and placing brahmanas, kshatriyas and vaishyas in our society. everybody else simply helps in whatever way they can.

 

I would much rather be a humble sudra helping with the mission by washing pots, than a puffed up brahmana wannabe who manipulates devotees for his own fame, profit and distinction. such people caused more damage to our movement than anything else.

[Kulapavana 0]

Siksamrta Vol. 3 pg. 2539

 

74-03 "You must be very careful before you award the brahminical thread by recommending a man to me. Now that we are dividing our society into four orders, as much as possible it is not that every man has to be made a brahmana after a year." (SPL to Trai dasa May 27 1974)

 

[krsna 3]

 

 

 

 

Conversations With Srila Prabhupada Vol. 7 pg. 302:

 

Srila Prabhupada: Vaisnava is transcendental, but for proper management of the material world, one should be acting like a brahmana, one should be acting like a ksatriya. That is required. If need be he has to act as ksatriya or a sudra. It doesn't matter. But manage, for management the division must be there. Otherwise it will be mismanagement.

 

Conversations With Srila Prabhupada Vol. 7 pg. 300:

 

Srila Prabhupada: For the management of affairs we require to divide. Those who are fit for management and protection they should be trained as ksatriya . . . so in our society this division should be there.

 

 

 

Room Conversation, February 14, 1977, Mayapur:

 

"Varnashrama System Must Be Introduced"

 

Satsvarupa: Introduced starting with ISKCON community?

 

Prabhupada: Yes. Yes. Brahmana, kshatriyas. There must be regular education.

 

Hari-sauri: But in our community, if the..., being as we're training up as Vaishnavas...

 

Prabhupada: Yes.

 

Hari-sauri: ...then how will we be able to make divisions in our society?

 

Prabhupada: Vaishnava is not so easy. The varnashrama-dharma should be established to become a Vaishnava. It is not so easy to become Vaishnava.

 

Hari-sauri: No, it's not a cheap thing.

 

Prabhupada: Yes. Therefore this should be made. Vaishnava, to become Vaishnava, is not so easy. If Vaishnava, to become Vaishnava is so easy, why so many fall down, fall down? It is not easy. The sannyasa is for the highest qualified brahmana. And simply by dressing like a Vaishnava, that is... fall down. . . . .

 

Satsvarupa: In our ISKCON, one becomes a brahmana after a year. It's not very hard. Everyone becomes a brahmana.

 

Prabhupada: That is due to chanting. That lift very easily.

 

Hari-sauri: Where will we introduce the varnashrama system, then?

 

Prabhupada: In our society, amongst our members.

 

Hari-sauri: But then if everybody's being raised to the brahminical platform...

 

Prabhupada: Not everybody. Why you are misunderstanding? Varnashrama, not everybody brahmana.

 

Hari-sauri: No, but in our society practically everyone is being raised to that platform. So then one might ask what is...

 

Prabhupada: That is... Everybody is being raised, but they're falling down.

 

Hari-sauri: So then we should make it more difficult to get...

 

Prabhupada: Yes.

 

Hari-sauri: ...brahminical initiation. After four or five years.

 

Prabhupada: Not necessary. You remain as a kshatriya. You'll be ha...

 

Hari-sauri: No need for even any brahmana initiation, then...

 

Prabhupada: No, no.

 

Hari-sauri: ...unless one is...

 

Prabhupada: No, brahmana must be there. Why do you say, generalize?

 

Hari-sauri: Unless one is particularly...

 

Prabhupada: Yes.

 

Hari-sauri: ...inclined.

 

Prabhupada: Not that a shudra man is by force become a brahmana. You cannot improve. That is not possible. But even if he remains a shudra and does accordingly, he will get the same position as devotee. Sva-karmana tam abhyarcya sam... He'll get the perfection. At the present moment the idea is: if one remains a shudra, then he cannot get perfection. No. Even a shudra can get perfection provided he does the work of a shudra perfectly.

 

Hari-sauri: For Krishna.

 

Prabhupada: Therefore why a shudra artificially should be a brahmana? Let them, let him remain a shudra, and if he follows strictly the rules and regulation of shudra, he'll also be as good as a brahmana. The same example: Just like head is as important as my leg. It is not that because it is leg, it is less important than my head. And if you ask the head, "Do the work of a leg," it is impossible. And if you ask the leg to work as a brain, that is impossible. Let him remain brain, let him remain leg, and do your duty and you become perfect.

 

Satsvarupa: Today you've been saying that the Vaishnava is the highest, above the brahmana. But then we've also understood that everyone in ISKCON is a Vaishnava.

 

Prabhupada: Yes. Vaishnava everyone, even if he's not brahmana. Jivera svarupa haya nitya-krsna-dasa. But you have to gradually bring him to that pure consciousness that "I am servant of Krishna." Here the bodily conception is going on, "I am American,I am Indian,I am this,I am that."

 

Satsvarupa: If in our society we say, "Srila Prabhupada wants some to be shudra..."

 

Prabhupada: No, no, no. I don't want. I want everyone to become Vaishnava. But because he's a shudra, it is not possible to bring him immediately to the platform of brahmana, or Vaishnava. Therefore falling down. Therefore system must be. But even if he remains a shudra, he's a Vaishnava.

 

Hari-sauri: So we'd have to completely revise the whole system that we have now.

 

Prabhupada: No. Whatever we have, that is all right. But we see by experience that they're falling down. There must be systematic. Why falling down? Because he was not fit for the position, therefore he has fallen. Better remain in his position and become perfect. Why artificially bring them? There is no need. Krishna says. Bring that Bhagavad-gita. Sve sve karmany abhiratah?

 

Hari-sauri:

 

 

sve sve karmany abhiratah

samsiddhim labhate narah

sva-karma-niratah siddhim

yatha vindati tac chrnu

 

"By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done."

 

Prabhupada: Yes. He is shudra, clerk. He can... As a shudra, he can get the perfection. Why he should artificially become a brahmana and sannyasi and fall down? This has to be checked. . . . .

 

Hari-sauri: So in Mayapura here now we have that situation, that so many...

 

Prabhupada: Everywhere, wherever, Mayapura or anywhere. Question is that here it is clearly said, sve sve karmany abhiratah. Brahmana has his duty, kshatriya has his duty, vaishya has his duty, shudra has his duty. And if he performs his duty nicely, then he also becomes perfect. So why artificially he should be called a brahmana? Let them do, according to sastra, the work of shudra, or vaishya. He'll get the perfect. Perfection is not checked. But why artificially he should be made a brahmana or he should be made a sannyasi and fall down and become a ludicrous? That is the point. Better let him live in his position and become perfect. That's good. That looks very nice. And that is possible. That is possible. Varnashramacaravata purusena parah puman vishnur aradhyate. Vishnu, Lord Vishnu, can be worshipped if you perfectly follow the rules and regulation of four varnas and four ashramas. Here it is also said, sve sve karmani. You work as a perfect brahmana or a perfect kshatriya, perfect shudra; you get perfection. The perfection is available in your natural life. Why should artificially you become unnatural and fall down and become ludicrous? Perfection is not checked. . . . .

 

Hari-sauri: ...You were saying that it should be started in our society.

 

Prabhupada: Yes...

 

Conversations With Srila Prabhupada Vol. 16 pg. 265 & 266, October 16, 1975, Johannesburg:

 

Harikesa: How in the beginning... Let's say you have a king...

 

Prabhupada: Beginning Krsna.

 

Harikesa: No, no. Let's say you have a king, and he is deciding this person is worthy of...

 

Prabhupada: No, no, beginning, Krsna. Why don't you read Bhagavad-gita? You don't know?

 

Harikesa: No, no. Yes.

 

Prabhupada: What is the social arrangement? What is that?

 

Harikesa: That Krsna created the four orders.

 

Prabhupada: Yes. So you make that four orders, and then society will be in order. But you are not taking Krsna's advice. You are manufacturing your hellish ideas. . . . . Now if they take to Krsna consciousness, select amongst them. Just like I am training you. You are brahmana by training. So one who is prepared to be trained as brahmana classify him in the brahmana. One is trained up as ksatriya, classify him. In this way catur-varnyam maya srs...

 

[Guest guest]

It was Srila Prabhupada's idea to start varnashrama in the country, not mine. Food production is fundamental to any social arrangement; why do you neglect it?

 

Just because you are living in a city doesn't negate the importance of developing varnasrama from a rural context. Where is your independence if you are buying your food from the market? You can't develop any alternative and at best can only dovetail things in Krsn'a service. The cities should be left for preaching work with families living in a rural setting. It is much more conducive to developing KC. Will it happen? Not likely but that doesn't make it right either.

 

I find your suggestion that devotees who try to live by producing their own needs, i.e. simple living, not being able to continue for more than a year, as immature.

 

If you neglect food production in developing varnashrama then you miss the point. Srila Prabhupada never did and his books are full of citation denoting the importance of rural life to KC. In fact:

 

...Prabhupäda: Our first problem is, because we have got this material body, eating. Everyone

must eat. So Kåñëa says in the Bhagavad-gétä: annäd bhavanti bhütäni: [bg. 3.14] "If there is

sufficient food grains, then both man and animal, they become happy." THEREFORE OUR FIRST RELIGION IS TO PRODUCE FOOD GRAIN SUFFICIENTLY TO FEED EVERYONE (my emphasis).

—Room Conversation with three Trappist Monks,

Psychologists from the University of Georgia, and Atlanta Lawyer, Michael Green

Atlanta 1 March 1975

 

That means to own a certain piece of land is the basic civilization. Everyone must have a portion of land to produce his food. There will be no economic problem.

Geneva, June 6, 1974; BG 13.35

 

...That is the system that in India every man is producing his food grains independently. Now it is stopped. Formerly, all these men, they used to produce their food grain. So they used to work for three months in a year, and they could stock the whole year's eatable food grains. LIFE WAS VERY SIMPLE (my emphasis). After all, you require to eat. So this VEDIC CIVILIZATION WAS THAT KEEP SOME LAND AND KEEP SOME COWS. Then your whole economic question is solved.

...That means to own a certain piece of land is the basic civilization. Everyone must have a

portion of land to produce his food. There will be no economic problem.

Geneva, June 6, 1974; BG 13.35

 

Agriculture and cow protection are the way to become sinless and thus be attracted to devotional service. Those who are sinful cannot be attracted by devotional service.

SB 8.6.12 purport

 

I have many more quotes if that isn't sufficient.

 

My experience is that for the most part the brahminical component of our movement is impractical. If a brahmana's focus is solely on Deity worship, book distribution and other important temple activities, fine. I have all respect for these individuals. But if you are to speak about developing varnasrama w/o the need for rural living and food production, then you have missed the mark. Just like the absolutely ridiculous inclusion of cow protection in the spiritual strategizing committee, or whatever it is called.

 

I do not disclaim the existence of the other varnas. But if we are to begin establishing varnasrama, rural life is essential. The vaisyas are the engine of society and we neglect that at great risk.

 

Unfortunately, many brahmanas are uninterested in rural life because it is well known that tv reception is poor and there is no cable in the country. Perhaps that is symbolic of many of our problem in developing KC rural communities.

 

Respectfully,

 

Vyapaka dasa