Varnasrama culture

1.
VARNASRAMA
CULTURE
Making the
Impossible
Possible

2. — The purpose of the presentation is to show
that ...
— Varnasrama-dharma is primarily a CULTURE,
and not just a division of society according to
the occupation and spiritual level.
— Srila Prabhupada wanted to make a revolution
in the hearts of people. Social revolutions and
changes in themselves do not benefit humanity
because people remain the same. We are
interested in the creation of CULTURE.

3. TARGET
Change of paradigm.
It is primarily about accepting the behavior
that is favorable for Krishna consciousness
and corresponding to the spiritual level of a
person, not about a formal social
construction.

4. The goal is to show that…
— ISKCON has long adopted some of these rules.
— It is necessary to introduce other rules to
facilitate:
- Spiritual development of people
- Establishment of an integrated social model
of behavior, which all can be followed by seeing
its rationality and practicality.
— It is important to understand what to realistically
embody in our time.
— We should overcome erroneous concepts.

5. In present day ISKCON
— Views: from the extreme "right": "The
GBC must order, assign varnasrama and
establish it on Monday”, to the extreme
"left": "Varnasrama is impossible. Let
everyone burn in the fire of sankirtana! "
— In general, no one should abandon the
varnasrama system, everyone understands
the need, but in our society as a whole
there is no certainty as to what to do and
where to start.

6. To overcome
erroneous conceptions
— The erroneous concept is that we can try
to glue people on the labels of "sudra,"
"vaisya" or "brahmana" and so on, on the
basis of a formal approach from the
outside, without considering the choice of a
person, to try to change society.

7. To overcome
erroneous conceptions
— Alternatively, a more natural, non-violent
approach is that we implement CULTURE
rules of social behavior, and the person
himself chooses an acceptable niche for
himself.

8. To overcome
erroneous conceptions
—
Accordingly, it is important to realistically
determine the parameters for the
introduction of this culture,
— what is possible?
— with what to begin?
— what is impossible to apply?

9. What if we do not
consciously develop this culture?
— The danger is that in the absence of an
authoritative culture created by Lord Sri
Krishna and prescribed by the Acaryas and Srila
Prabhupada, we will inevitably be absorbed in
materialistic so-called culture and social
technologies in the spirit of the New Age, which
are based on a completely different philosophy
and will bring this philosophy in ISKCON.

10. What if we do not
consciously develop this culture?
— Some culture will always be present, the
only question is whether we will
implement the Krishna culture that is
consciously spiritual, appropriate to our
philosophy or let us absorb the modern
so-called culture, which is hostile to pure
bhakti.

11. Short summary:
1. Varnasrama provides social guidance that
enables a person to achieve the goal of life -
pure devotion.
2. These recommendations, the leadership
consists of the main and secondary rules.
3. The main rules are solid, while the
secondary rules are valid under certain
conditions.
4. Varnasrama in ISKCON will mean the
recognition of the main rules and the
adaptation of the secondary.

12. ◦ Varnasrama is created by Krishna:
"I am the creator of this system." (Bg. 4:13)
"There is no other storyteller, creator and
defender of higher religious principles, besides
Your Serene Highness." (SB 11.17.5-6).
These are religious principles (dharma) for
leading a purifying and exalting life (asrama) and
activity (varna).
Therefore it is called varnasrama-dharma.

13. — Manu-samhita defines the goal of
varnasrama as follows:
"Knowledge of the soul in connection
with various rules and regulations on
activities that allow a person to
understand the Supreme Lord, who can
not be known in other ways." (MS 1.4)

14. ◦ Manu also defines the audience for which the
Samhita is written:
"Those who study this knowledge must be
highly moral, sublime. It is not intended for
everyone, but for those who are interested in
religious life and God's awareness. "(MC1.4).

15. ◦ Krishna mentions that varnasrama is also
meant for devotees:
◦ "One who follows the varnasrama system
accepts religious principles in accordance
with authoritative traditions of behavior.
The combination of fulfilling prescribed
duties with loving service leads one to the
highest perfection of life.” (SB 11.18.47)

16. — Lord Kapila also says:
"Reasonable people with pure
consciousness find complete satisfaction
in Krishna consciousness. Having freed
themselves from the influence of the
modes of material nature, they act not on
the basis of sense gratification, but fulfill
the duties prescribed by them, driven by a
sense of duty.” (3.32.5)

17. ◦ Varnasrama is the conduct of Krishna and
His companions:
◦ Consider Vaisyas of Vraja, the Kshatriyas of
Dvaraka and the brahmanas of Navadvipa.
◦ "Smiling, Uddhava told him: 'What can I
say? How can a person like me stop
ceasing to consider myself a ksatriya, even
if our Lord does not do so? "(BB 3.5.66)

18. — It should be noted that, from the spiritual
point of view, no one can be higher than
devotees in Vrndavana, who are revered
regardless of their social status.
— The social situation is not an obstacle in
the spiritual life and in itself is not a
testimony of spiritual progress.

19. — In the opinion of Sri Caitanya Mahaprabhu-
kiba vipra kiba nyasi sudra ken naaya krsna-
tattva-vetta guru haya, - "Whether a
person is a brahmana, sannyasi or sudra, if
he knows the science of Krsna, then he is
guru.”(Caitanya-caritamrta , Madhya, 8.128)
— In the history of our sampradaya, there are
many instances when a devotee of a
formally lower social position became a
guru for the brahmanas.

20. Varnasrama is a set of rules,
prescriptions and duties that
correspond to a particular status
of a person, which he himself
chooses.

21.
Varnasrama consists of the
main and secondary rules.
2

22. — "Great sages judge everything by the two kinds of
attributes - essential and external." (Cc.M.20.356)
Svarupa-laksana means a sign that is always present.
This is called svarupa-laksana. And tatastha-lakshana
are signs that are sometimes present, and sometimes
not. (SP 28/12/66)
Example: "The main sign of spontaneous love is a
deep affection for the Supreme Personality of
Godhead. Immersion in thinking about the Lord is a
secondary sign." (CC M.22.151)

23. ◦ Both principles and details are needed in order to
elevate people in devotional service:
"Lord Visvambhara was indifferent to samskaras; He
did not encourage their implementation, but did not
object to them. He was not indifferent to the
principles of the daiva-varnasrama, favorable for
devotional service; He did not approve the principles
of the non-Vaisnava varnasrama, or adayva-
varnasrama. He accepted these ashrams and varnas,
based on the kind of occupation and favorable for
devotional service, like daiva-varnasrama. Therefore,
the company of devotees is dear to Him." (CB M,
commentary, 1.3)

24. — About the principles and details of
varnasrama:
The principles of varnasrama, favorable for the
development of bhakti - although not bhakti -
are called bhava anukula (Rvc 1.14)
The details of the varnasrama, which are
neutral or unfavorable for bhakti, are called
bhava-aviruddha and bhava viruddha
respectively. (Rvc 1.14)

25. Example of the principles of
varnasrama culture, favorable for bhakti:
Absence of illicit sexual relations
Institution of marriage
Abandonment of intoxicating substances
Purity
Rising early
Simplicity - make efforts only to meet basic needs
21 qualities of a human being
The acceptance by man of the rules of asrama and varna

26. Example of the neutral rules:
◦ Full fasting on Ekadasi (no water)
◦ Rituals of different types of
samskaras
◦ Accepting sannyasa

27. Examples of the adverse rules:
◦ Daily pacha-yajna
◦ Massive rituals for purification
◦ The sacrifice of animals
◦ The rite of sati
◦ Castes

28. — When the principles of varnasrama are optional?
— When they are performed spontaneously due to
cleanliness.
— When a person is so full of devotion that he
neglects the rules that are needed to achieve this
devotion:
Example: Immersed in ecstasy, a person forgets
about Ekadasi.
Example: Sukadeva did not wear clothes.
Although those who are at the prema level are not
required to follow the varnasrama rules, they do so
(with rare exceptions) to set an example for
others.

29. na me parthasti kartavyam
trishu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani
"O son of Prthu, in all the three worlds, there is no such
duty that I would have to do. I do not need anything and
do not strive for anything, and yet I always fulfill my
duty.” (Bg. 3.22)

30. 3
— The main rules are solid, while the
secondary rules are valid under certain
conditions.

31. ◦ The Vedas and the system of organization of
society prescribed by them are eternal:
"Nevertheless, at the right time,You take the
form of a pure mode of goodness to protect
Your devotees and punish the evildoers.Thus,
You, the Soul of the social device of the
varnasrama, the Supreme Personality of
Godhead, support the eternal Vedic path,
enjoyingYour pastimes." (SB 10.84.18)

32. — Despite the fact that varnasrama is eternal, its rules are
applied in different ways in accordance with time, place and
circumstances:
— In TretaYuga, most people are brahmanas. (SB 12.3.21)
In the Dvapara-yuga of the four classes, the most numerous
are the brahmanas and ksatriyas (SB 12.3.23)
— In Kali-yuga, almost all people are sudras and barbarians.
(SB12.3.25)
— Consequently, the methods by which varnasrama is
practiced - economics, education, management - will be
different in different epochs.

33. — Why?
Varnasrama raises the jiva to the mode of
goodness and to the level of bhakti.
But the gunas are fighting for domination
in accordance with time, place and
circumstances.
Therefore the varnasrama laws are
applied in different ways.

34. ◦ But!
Although it may seem that varnasrama takes different
forms ...
because of the predominance of one or another guna
or several gunas in the given circumstances ...,
the main principles must remain unchanged ...
because the gunas, their qualities and their influence
in themselves are unchanged.

35. — Thus, by establishing the varnasrama culture in
ISKCON at the present time, we can take into
account the following:
Discard the rules that are impractical.
If necessary, adapt some rules.
Save the paramount rules that define the
varnasrama and are its cornerstone.

36. From Prema-Vaivarta:
"Then Raghunath dasa again approached humbly
Svarupa Damodara with folded hands. "I've got one
more question. Please enlighten me.The highest and
purest form of devotional service is above the
prescribed religious practices of the varnasrama. So
why is the householder bound by prescribed duties
in accordance with his asrama, if he can easily rise
above the duties of his social order and perform
spontaneous devotional service?"

37. "Svarupa Damodara Goswami replied: 'Listen, dear
brother! I will reveal to you the essence of everything
by formulating the principles of pure devotional service.
It is easy to live fulfilling your prescribed duties. But if a
person tries to fulfill another's prescribed duties, his life
becomes heavy and artificial.
'"A sincere devotee acts intelligently: from all the
prescribed duties of the varnasrama, he performs only
those that contribute to pure devotional service.”

38. "Resolutely rejecting unfavorable duties, he achieves a
level of pure devotion. Therefore, one should not
become too attached to strict observance of the duties
prescribed by varnasrama.
Instead, one should resolutely perform unalloyed
service, thus following in the footsteps of the saints.
Abandoning too strict rules of varnasrama helps one to
rise to the level of pureVaisnava."

39. 4 Varnasrama in ISKCON will mean
recognition of the main rules and
adaptation of secondary

40. — Krishna defines constitutional principles of
varnasrama:
"In accordance with the three modes of
material nature and related activities, I divided
human society into four classes." (Bg. 4.13)
"Nowhere in this world - neither here nor on
the planets of the demigods - is there a single
being that does not experience the influence of
the three gunas generated by material
nature." (Bg. 18.40)

41. And also:
"By engaging in activities appropriate to one’s nature,
everyone can achieve perfection." (Bg. 18.45)
"By fulfilling the prescribed duties, any person can attain
perfection if he worships the omnipresent Lord - the
source of all living beings." (Bg. 18.46)

42. And finally:
"It is better to fulfill one's duties, even in an
imperfect way, than to perform impeccably other
people's duties. In fulfilling the prescribed duties
that correspond to his nature, a person never
brings sin upon himself. " (Bhagavad-gita 18.47)

43. ◦ Some of the main principles of varnasrama:
All members of society must practice the nine
processes of bhakti.
Young people need to be trained in accordance with
the principles of gurukula.
All members of society must possess twenty-one
qualities of the human being.
In the ISKCON society, realistic niches, patterns of
behavior in accordance with the rules of varna and
ashram should be shown, and a person can voluntarily
adopt an acceptable model for himself.
Women must be protected at all stages of their lives.
Communication between men and women should be
regulated.

44.
taking into account that…
— ... asrama is a system of social duties, and varna,
among other things, is a natural way of
sustaining oneself, and therefore varna is
established naturally if a person is established
in the ashram; he will do what he is inclined to,
which will be appreciated and what the others
will pay for. ,
... asramas are steps of a person's spiritual
progress, whereas varna are professional duties
that can change under certain circumstances,

45. Taking into account that…
— ... there are significant difficulties in
determining the varna of man, especially
in Kali-yuga (kalau-sudra-sambhavah),
when the material motives of prestige and
benefits are mixed with the choice,
— ... however, it is relatively easy to define an
asrama that a person should follow,

46. — ... devotees generally conduct a sattvic lifestyle
and participate in the dissemination of spiritual
knowledge, therefore they are in any case
sufficiently brahminical, regardless of their
prarabdha-karma (including professional
propensity from birth),
— ... class distinctions are not so clearly expressed
in devotees and gluing labels to devotees of
belonging to a certain class is bordering with a
Vaisnava-aparadha,

47. Considering that…
— ... the emphasis in the division of society into
classes without a sufficient number of binding
and unifying factor of love inevitably leads to
exploitation, class struggle and fragmentation (as
the lessons of history testify),
— ... in post-communist society, the emphasis on
such a division is generally inappropriate from
the point of view of the population,

48. Considering that…
— Strict adherence to one's asrama naturally
ensures the fulfillment of yajna and austerity;
Following the asrama provides a natural
progression to an ever greater detachment
and dedication to the Lord: from the
discipleship of the brahmacaryas to the
application of the acquired knowledge in the
grhastha asrama, to the renunciation of the
vanaprastha world and full dedication to the
Lord and preaching of sannyasi,

49. Therefore, first of all, attention
should be paid to the establishment
of asrama-dharma, not varnas
— This implies purity in following the
dharma (rules) of each asrama:
Brahmacari
Grhastha
Vanaprastha
Sannyasi

50. Dharma of a brahmacari:
— Strict observance of celibacy
— Etiquette in relation to the opposite sex
— The development of the qualities of
humility and dependence
— Strict sadhana, study of sastra and
preaching
— Lack of attachment to economic
prosperity and independent means

51. Dharma of a grihastha:
— Loyalty in marriage
— Raising of children
— Care for the elders in their family
— Sadhana
— The responsibility of the man for
maintaining the family
— Sacrifice
— Ideally - the correct distribution of
responsibilities in the family

52. The establishment of a stable grhastha
asrama in ISKCON automatically solves
important questions:
— Economic development & stability in society
— Protection of the three other ashrams
— The absence of adultery
— Care for women
— Care for children
— Protection of the elderly (in the Vedic
society was carried out naturally in the
family)

53. Dharma of a vanaprastha:
— Retirement
— Dedication to self-realization and service to
the Lord
— Preaching
— Sharing of one’s experience
— If a person does not take responsibility for
preaching and servicing in the temple, then
he must help and do service, particularly in
the upbringing of children in Krsna
consciousness

54. Dharma of a sannyasi:
— Preaching
— Renunciation
— Absence of property and mercantile
interests
— Strict adherence to celibacy and following
the etiquette of relationships with the
opposite sex

55. Secondary rules,
requiring adaptation:
◦ Rituals accompanying samskaras
◦ Duties of asramas - clothes, accommodation, etc
◦ Observance of panca-yajna
◦ Cleanliness rules in accordance with the
circumstances
◦ Method of charitable activities and its amount

56. — In view of these considerations, ISKCON
leaders should consider how to implement
varnasrama in our movement:
— To promote the growth of devotees and their
achievement of perfection.
— To set an example of an ideal society so that
non-devotees could be able to follow.

57. ◦ Srila Prabhupada emphasized the importance of
establishing varnasrama:
"Ultimately, the goal of varnasrama-dharma is to
transform a crude man into a pure devotee of the
Lord, a Vaisnava. For these purposes, there is
varnasrama-dharma, consisting of four varnas and four
ashrams. If society is not divided into these eight
categories, it is simply an animal civilization. There
must be such a systematized, regulated arrangement.”
◦ (SB 1.2.2, commentary).

58. — Krishna explains that varnasrama is also
meant for devotees:
"The Supreme Lord said: Having taken
refuge in Me, with a mind established in
devotional service, as taught by Me, a
person must follow the varnasrama-
dharma, not wanting anything for
himself." (SB 11.10.1)

59. ◦ Does this mean that varnasrama is meant for
ISKCON devotees?
◦ Hari-sauri: Then where will we introduce the
varnasrama system?
◦ Prabhupada: In our society, among the members of
our movement. (Conversation 14/2/77)

60. ◦ How will the devotees learn the varnasrama?
"The college of varnasrama is designed to teach
people how to live in accordance with the
principles of varnasrama. In human society, a
number of people must act as strict brahmanas.
Another category of people should act as strict
ksatriyas, the third - as strict vaisyas, and the rest
will be considered sudras and those below
sudras, candalas.This is a material division, but in a
spiritual sense, anyone can reach the
transcendental level simply by performing
devotional service. " (Tusta Krishna, 9/1175)

61. This was Srila Prabhupada's desire and our mission:
"I do not regret about anything," Prabhupada said.Then he
paused and added: "Although…I regret about one thing.”
"The devotee asked: ‘Is that you have not finished the
translation of Srimad Bhagavatam?”
“No.That I have not established varnashrama.“
"Another time I was with Srila Prabhupada, when he said:
'My work is only 50% completed, because I have not
established the varnasrama.'" (Abhirama das, 18/2/96)

62. — We must try to fulfill the desire of Srila
Prabhupada:
"So, it is very difficult to imagine and
implement varnasrama, but at least there
must be some idea."
"Then we need to introduce varnasrama-
dharma. It must be done in a perfect way,
and it is possible.Then people will be happy.”
(Conversation 14/2/77)

63. Thank you!
For more information:
info@srisurabhi.org