10 Reasons Why 

Varnashrama Dharma 

Cannot be Established in ISKCON

(or, serious issues that must be resolved 
to establish Varnashrama Dharma in ISKCON)

Varnashrama Dharma has been on my mind for a long time—ever since I lived at the Gita Nagari farm in Pennsylvania in 1977 when Srila Prabhupada was going to come there to teach us all about it. In more recent years that interest has piqued and I speak about it often, and have been doing my best to help bring it about in E. Europe. As I have contemplated all of this over the course of years I have observed various conflicts between the varnashrama culture and the ISKCON culture, conflicts that would preclude the establishment of varnashrama within ISKCON. I thought that this would be a good time to articulate those differences and share them with others who also desire to establish varnashrama culture, especially given the efforts of ISKCON’s Strategic Planning Team (SPT) and the changes they are likely to create at the higher levels of the organization. The further the managers of the society go down that road, the greater and more insoluble those cultural conflicts become. I take this to be a given since the SPT has earlier rejected the notion of integrating conceptions of Varnashrama Dharma within the scope of their activities. 

Of course these conflicts arise within my understanding of the varnashrama culture, which is not stated here, and which may be different from the conceptions of others. In that regard this paper is somewhat incomplete, since, how does one argue whether there is a conflict or not unless the thesis is first of all understood?  But that is another reason for bringing these arguments to the varnashrama enthusiasts, that the conflicts noted here may engender a discussion that will help to further clarify what this beast is that is called varnashrama. I want to explicitly state that this is offered in a positive spirit with the hope of resolving these issues. For if I am correct in my assessments and if the differences are not bridged as early as possible, I fear that the establishment of Varnashrama Dharma within ISKCON will become impossible, a truly tragic fate given that the founder-acharya, His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada, considered the establishment of Varnashrama Dharma to be no less than half of his mission.

By no means do I suggest that what I present here is the absolute truth. All  arguments, rebuttals, comments and challenges are welcome on any of these points. I should further state that these arguments are not complete, in that, the organization of ISKCON can be considered from many different and even opposing points of view. It is likely that challenges will arise as much from the various conceptions of what ISKCON is, as what Varnashrama Dharma is.

And, this may not apply across the entire institution. ISKCON is a world-wide society and what is impossible in one place may well be possible someplace else.

Why it is impossible to establish the varnashrama culture within ISKCON:

1. The Required Cultural Shift is already too great

The varnashrama culture is organized in such a manner as to give maximum freedom to individuals within it, both politically as well as ideologically. It is an all-encompassing culture that provides a framework within which all members of the society may spiritually advance to according to their chosen path without dictating what that path should be, what they should believe, etc. It is an open system that places responsibility on the individual, encouraged through the actions of the brahmanas and ksatriyas who oversee and guide the citizens.

ISKCON is presently organized as an institution following the corporate model, which is characterized by centralized command and control, a very different cultural structure with a very different purpose. Although it may be argued that Srila Prabhupada had a more decentralized scheme in mind, it is observed that the centralized command and control model is increasingly employed. In the present structure subscription to a specific ideology is required, as is following the orders of the centralized command.

ISKCON’s organization is sufficiently different from the varnashrama model that proper varnashrama culture cannot be established within ISKCON as it is presently arranged. A great cultural shift would be required, and of course this must be initiated at the highest levels of the society, in unison. This is an extremely daunting challenge, and in my humble opinion, one that is quite unlikely to happen unless led by a cooperative effort that includes the GBC as well as all of ISKCON’s gurus.

2. Leadership for varnashrama culture is missing at the top levels of the society

The leadership of the society hasn’t had, and does not have, the time to focus on and learn about varnashrama culture. Thus they do not understand it, and therefore do not realize the need or value of establishing it. Until the top leadership of the society understands varnashrama culture and takes steps to implement it within their sphere of influence, there is little chance that the rank-and-file devotees will embrace it and practice it. The followers cannot lead despite what the bumper stickers claim (“if the people lead the leaders will follow”). Action must come from the top.

Varnashrama culture introduces a possible concern about loss of control at the top levels of the institution. In contrast, in the varnashrama culture, such control is practically absent, and is replaced by support of the praja in their activities within the framework of the culture. 

ISKCON follows a corporate model in which the top echelon (GBC) exercises full control of both ecclesiastical and administrative functions. They have taken the role of not only the ultimate managing authority, but also the managing authority and the ultimate authority. Varnashrama culture necessarily dismantles this control and gives ecclesiastical authority to the brahmanas, limited administrative authority to the ksatriyas, and freedom to everyone else. The global model of varnashrama administration, following the principles of dharma, does not allow for executive authority beyond that. In other words, there is no concept of global organization or global management, commanding the actions of others, within the varnashrama framework. This fact is at odds with modern organization and centralized command. Unless the GBC will let go of the idea of centralized command the varnashrama culture cannot be established.

We note that there are exceptions to this point, notably Sivarama Swami who is a sannyasi, the GBC, and initiating guru for an entire country of Hungary, and he has put great effort into establishing New Vraja Dham. Also, there is Bhakti Raghava Maharaja who, although no longer a GBC, is the driving force behind establishing varnashrama consciousness in ISKCON. As a sannyasi and initiating spiritual master he is a recognized leader in the society, has much influence, and is establishing varnashrama projects in Indonesia, Cambodia and India.* It is a question of leadership and ideology. Although these projects are oriented toward self-sufficiency and preaching of Krishna Consciousness, is the varnashrama culture fully established in these examples? If so, then the question of how these projects interface with the ISKCON leadership is a question that needs to be answered.

* There very well may be other exceptions of which we are not aware.

3. Varna is not understood by the body of devotees

The social system of the varnas has not been understood, or articulated, or taught to the body of devotees and they therefore have little idea of what it really is, or how to apply it. Devotees are understandably reluctant to sign on to something that they do not understand. How does the culture function? How does a person find their place in it? What is their relationship with others and how is that determined? How does one support themselves in the varnashrama culture? What is acceptable and what is not? All of these and many more questions must be answered and conveyed to the body of devotees, and they need to then sign on voluntarily. Of course, leadership by both precept and example is required at the highest levels. What a great man does, the common men accept as significant and follow. If the ISKCON gurus and GBC do not take it up, we cannot expect that their disciples will. The present effort to reach and teach varnashrama culture must answer all of the above questions and more. At this point we are very far from any consensus on what varnashrama culture actually is.

4. Everyone is equal

Modern society propagates the concept that everyone is equal, and while this is ostensibly for political purposes, the idea carries over into all aspects of life. In fact, no two people on the planet are equal. We see this concept of equality is naturally brought with the members into the society of devotees, especially in online discussions. Although we profess to subscribe to the idea that there are four classes of men, we do not, as yet, have any method for distinguishing them, or applying such distinctions. Indeed, we even see a strong resistance to introducing this aspect of Vedic culture. There are distinctions and etiquette based on ashrama and seniority in the society, but we note that these are not the distinctions of varna, entirely overlooking this important half of the culture, without which varnashrama culture obviously cannot be established.

Because we think of everyone as being equal those who actually have a brahminical nature, and are making efforts to lead according to that nature, are very often ignored. This can clearly be seen in online comments following articles, or on various forums. It’s simply one persons opinion against the others, with no deference being offered even to senior devotees, what to speak of supposed brahmanas.

A proposed supermarket at the Mayapura compound is a case in point. Recently a supermarket chain approached the Mayapura authorities with the idea of establishing a supermarket, and it was met with enthusiasm by almost everyone at the leadership level.  Why? Because it will bring to Mayapura those foodstuffs that now require traveling to Kolkatta to get. In other words, it offers increased sense gratification. But there are significant cultural and economic disadvantages which a very few thoughtful men (i.e., brahmanas) address, and when they did argue against the store on the basis of culture they received only a little support.

5. Fear of the unknown

Almost everyone is fearful of being exploited by a social system that they do not understand. We know the existing culture, our place in it, and how to function in it, but we do not know how they will be protected in varnashrama culture and therefore feel insecure about participating in it. Varnashrama culture is entirely unknown, and possibly fraught with problems that we cannot anticipate or know how to deal with, therefore it is avoided.

6. There are not enough properly engaged ksatriyas within the society

Men of great ability cannot find their place within the society, are not attracted, and do not participate on the level of independent leadership, which is the actual role of a ksatriya. Whatever men of ability are present almost all have leadership responsibility in ISKCON, but there is a great need for additional leaders. Since ksatriyas create the place/space, without ksatriyas there is no ksetra, or field of activities, for the body of the devotees. Men of ability require room to be independent, and it may be argued that the present structure of ISKCON does not encourage independent, thoughtful action, in contrast to true varnashrama culture, as argued above.

7. Institutionalism

ISKCON has an established authoritarian structure with authority vested in a seat of power, or position, rather than in persons of qualification. We may say that the appointed persons are the best qualified men that can be found, but long experience tells us that this is not the case. The modern system is antithetical to the varnashrama culture wherein authority is placed in a qualified individual, not in a fictitious position (officer of a fictitious corporation), and further creating levels of bureaucracy not seen in varnashrama culture. We should note the design principle that form follows function. The two cultures are so arranged to pursue different purposes. The purpose of the varnashrama culture is progressive spiritual enlightenment for the entire culture. The purpose of the present dominant culture is increasing the sense gratification of a small section of society at the expense of the vast majority.

Further, within the institution the idea exists (at least among some) that climbing the corporate ladder is an indicator of spiritual progress or controlling men and money as a substitute for it.  The corporate structure and the varnashrama culture are mutually exclusive paradigms. Since in the modern world we must work within the framework of the dominant culture we are challenged to establish a legal position that gives proper authority to qualified persons in the varnashrama structure.

The argument may be raised that Srila Prabhupada himself set up the corporate structure of ISKCON and therefore it can hardly be considered antithetical to the purposes of the society. While this is true we must also note that Srila Prabhupada regularly and consistently requested his leaders to establish varnashrama colleges in every temple, and to establish varnashrama culture, requests that were almost totally ignored at the time. Had the effort been made while Srila Prabhupada was with us the contradictions between the two would likely have shown up, and could have been dealt with under his supervision. 

8. Vaisyas confusion about their duty

Within the society there exists the idea that the duty of vaisyas is to do business, not agriculture, and not cow protection. This is not what Srila Prabhupada or Sri Krishna say, however; for example:

Come here and grow food. Grow fruit. That is... That is the desire of Krishna. Annad bhavanti bhutani [Bg. 3.14]. Produce food and eat in sufficiently, be strong, and chant Hare Krishna. That is our philosophy. Why you are producing bolts and nuts, tire and tubes? Eat. Rascal. They do not know that first of all you must eat. No, everyone is engaged in industry [business]. Why? Krishna does not say that "Take to industry." Krishna says, "Produce foodstuff." Annad bhavanti bhutani. 3Apr75 Mayapura

The vaishya... Generally, we understand, vaishya means the mercantile class of men. No. At the present moment the so-called vaishyas are shudras, less than shudras. Why? Now the vaisya's business is krishi-go-rakshya-vaëijyam vaishya-karma svabhava-jam [Bg. 18.44]. The vaishyas must be engaged in producing foodgrains, but they are not interested. They are interested for opening factories for bolts and nuts and tires, Goodwheel tires, Goodyear tires. Now you eat tire and bolt nut. No, you cannot eat. You have to eat rice, and rice is ten rupees per kilo because no vaishya is producing food grains. This is the defect. 2Feb74 Bombay

Our so-called vaisyas are almost cent per cent engaged in business of various sorts, and although this is not what Srila Prabhupada indicates what is proper, this is accepted as normal or even good since they support the temples. And because everyone is equal, if the brahmanas make notice of this it is not given much attention, especially when the gurus make no issue of it. Used to being independent and having the means of being independent, such devotees are not willing to listen to the brahmanas who may instruct them in their proper duty.

9. Lack of personal qualification

We all understand to some degree our own lack of qualification and see that others are also unqualified, therefore we lack trust in depending directly on others. The varnashrama culture requires the members be qualified—this is one of its very desirable characteristics. In modern society however we are accustomed to being “independent” and free to live at any standard we choose, rather than being accountable to a group that demands specific conduct.

10. An attitude of complacency

There exists a very strong idea amongst some that by distributing books (and perhaps harinam as well) everything else will come, since Srila Prabhupada said as much. Therefore we need only continue the mission in the same fashion as when Srila Prabhupada was with us. There is no need for varnashrama dharma. Harinam and book distribution is all that is needed.

This reminds me of the story wherein during terrible weather and flood a Christian man prayed to the Lord for His help, and was told by God that He would save him. As the water rose the man took to his roof and a boat came by. The man refused to get in saying that “God said He would save me.” Then another boat came by and again the man refused saying “God said He would save me.” Finally as the water was cresting the roof a helicopter tried to hoist him up to safety but again the man refused saying that God would save him. Well, he drowned. When he got to the pearly gates he asked God why he didn’t save him. God replied that He sent two boats and a helicopter but the ignorant fool had refused them.

As a result of book distribution and harinam we can expect to see men of ability come forward to do the needful to establish the entire Krishna varnashrama culture, but they must be recognized as the agents who are going to develop that “everything else.” We should recognize and accept their efforts understanding that they have been sent by the Lord to further the mission. Unfortunately, those who endeavor to expand upon that which was begun by Srila Prabhupada (i.e., varnashramites) are sometimes seen as unnecessary, idle dreamers. 

Finally I note that at least some of these issues do not apply only to ISKCON, but must be dealt with in any circumstance. However the existing culture within ISKCON seems to make it that much more difficult. The challenges expressed above are, in my mind, already too great to establish Varnashrama Dharma society-wide in ISKCON at this point. The result will be that no varnashrama will be established, or that ISKCON will wind up with some bastardized version of varnashrama that is not really the true varnashrama culture. I certainly would love to be proved wrong.