Varnasrama-dharma Comes Later

By Kesava Krsna dasa – GRS

For many years the debate has raged on about varnasrama-dharma. Is varnasrama-dharma feasible? How to implement it? How do we identify our own caste? Is it workable? Do we need it? And so on and so on. As of yet, though varying opinions abound, we have not reached a consensus.

We know Srila Prabhupada wanted the system up and working. We also know that present conditions within Iskcon may not accommodate a sudden dividing of the social orders. Why so? Because the ‘Vaisnava’ factor overrules much of the expectations derived from varnasrama-dharma.

Let us take the great soul Sriman Jayananda prabhu for example. As a Vaisnava he was performing multi-tasks befitting actions performed in all the varnas. As the happy transcendental dustbin man [Sudra activity] he managed the temple’s waste. As a taxi driver he earned much needed income for the temple [Vaisya activity]. When guests arrived, he would be the charming host and hospitality representative able to preach about Krsna [Brahmana activity]. In matters of temple maintenance he managed the temples’ affairs [Ksatriya tendency]. All these actions combined enacted from a Vaisnava standpoint endeared him to Srila Prabhupada and the devotees. In this situation, who needs separate bin men, drivers, hosts, preachers and the rest? The Vaisnava can criss-cross the varnas for the pleasure of Sri Sri Guru and Krsna. BG 4.13 purport says: “And as Krsna is transcendental to this system of the four divisions of human society, a person in Krsna consciousness is also transcendental to all divisions of human society, whether we consider the divisions of community, nation or species.”

This is not to say however, that for society as a whole; and our International society for Krsna consciousness, we must not incorporate varnasrama-dharma. Srila Bhaktivinoda Thakur has warned in his Chaitanya Siksamrta, third rainfall, that any society which functions without varnasrama-dharma will never last. He gave the example of India. Ever since the beginning of Treta-yuga the divisions of human society remained intact. Since the time of Sri Parasarama, friction ensued between the brahmanas and ksatriyas, which led to a gradual erosion of standards culminating in a caste system based on birth. In Kali-yuga this rigid and unjust tradition corrupted the orders by allowing unqualified people to man the positions. Unqualified brahmanas meant impiety. Less than able ksatriyas could not defend against foreign outcaste invaders leading to centuries of subjugation. The vaisyas then lost the entrepreneurial zest contributing to economic decline. The sudras lost their livelihood and many converted to outcaste religions. In spite of foreign occupation, resilience in the people kept them committed to Sanatana-dharma due to varnasrama-dharma. This sustaining power is required if Iskcon is going to weather the storms meted out by the agents of Kali. Srila Prabhupada concurs: “In the best interest of human society there must be such divisions of human life, otherwise no social institution can grow in a healthy state.” SB 1.2.13 purport.

We often hear that varnasrama-dharma is for everybody. Is it? It is naturally present in all societies and practiced by all people knowingly or unknowingly, as BG 4.13 says. But theirs is done in outcaste mode without respect for devotional service. It is only meant for human beings. How many human beings are there? Very few indeed. In the purport to SB 1.15.39 Srila Prabhupada states; “the system of four orders of life and four castes in terms of quality and work, known as varnasrama-dharma, is the beginning of human life….” Elsewhere he says: “The varnasrama-dharma is prescribed for civilized human beings just to train him to successfully terminate human life.” SB 1.9.26. Clearly, varnasrama-dharma is meant for those who accept a spiritual master and are a living a life worthy of progressive Aryans. Those who do not come to this standard are outcastes.

If we calculate how many people worldwide fit the relevant human description, in terms of belonging to a bona-fide sampradaya and displaying civilized conduct, we are looking at a tiny sample. In fact we can only look to the initiated devotees or seriously aspiring congregation members to plan any varnasrama scheme. With so few we can hardly be expected to make a workable model for versatile vaisnavas. Introducing varnasrama-dharma would be a useless exercise if not done properly: “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.

Quite often devotees who take to the grhastha asrama wonder what their actual varnasrama status is. After a spell in the brahmacari asrama, or in some cases the sannyasa asrama, one takes to married life outside the temple and begins earning money. How the money is earned is not always in line with the natural inclination of the devotee. If a devotee sells goods at a flea market, but his inner mood is to write or paint, does this make him a Vaisya? Certainly not. His means of livelihood are circumstantial and do not reflect his real tendency by which his real Varna position can be gauged. His is more an act of duty, not necessarily an inclination.

In the same Chaitanya Siksamrta, Srila Bhaktivinoda says that generally, after a person has been educated and before he commences work life, his – svabhava – or tendency can be determined and is subsequently identified with a particular caste. He further says that if one cannot work out his position he should consult a spiritual master, wise counsel or the community. In any case, the situation is somewhat different for a devotee. Srila Prabhupada writes: “Ultimately the aim of varnasrama-dharma is to turn a crude man into a pure devotee of the Lord, or a Vaisnava.” SB 1.2.2 purport. He is indicating, as Srila Bhaktivinoda does, that varnasrama-dharma is an assistant to bhakti, not the means itself. Lord Chaitanya says to Srila Ramananda Raya – eho bahy, age kahaara – “This is external. You had better tell Me of some other means.” CC Madhya 8.59. Srila Prabhupada further says in the same purport: “Anyone therefore, who becomes a Vaisnava accepted by the first class Vaisnava, or uttama-adhikari Vaisnava, is already considered a brahmana, regardless of his birth or past deeds.”

In Iskcon, everyone who accepts second initiation is a brahmana. Those in good standing may have an aptitude to do what is necessary to keep the temple engine running smoothly, by way of DIY fix-it jobs and more. If he were governed by a varnasrama arrangement he may not be allowed to cross the threshold as a Vaisnava would, and so end up being restrained in his desire to do anything for the pleasure of the Lord. Sri Narada Muni instructs Maharaja Yudhisthira: “If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, .even if he has appeared in a different class, he should be accepted according to those symptoms of classification.”SB 7.11.35.

Many brahmana devotees are naturally good at earning money. The ksatriya tendency can only be geared towards administration, management and a little protection. To be truly martial, a defence force would be required which in the eyes of a secular society, be a threatening para-military force. How many devotees are sudras? Could we have the audacity to label a Vaisnava in good standing a sudra? We see glimpses of varnasrama tendencies in various devotees, but Iskcon’s set up is too versatile for varnasrama-dharma at present. A devotee lawyer may volunteer to set up the question and answer booth during Ratha-yatra. A brahmana may volunteer to cut vegetables for the Sunday feast.

Iskcon is certainly established in the asramas. The well defined positions are as clear as the dress codes, though the vanaprastha asrama may need more attention. So far, Iskcon has persevered on this basis. In time, when more and more human beings join our ranks, who have more social connections and expertise to enable the establishment of devotee retirement homes, life assurance for dependents, business networking opportunities to employ devotees, and general devotee welfare and protection; and when Iskcon can offer some clout and influence in society and so on, then varnasrama-dharma will be needed to bolster the way forward into a healthy future.

Ys, Kesava Krsna dasa – GRS.