I present here my review of Śivarāma Swami’s Varṇāśrama Compendium. Although I suggest a few additions and clarifications, I do not correct anything because his offering is perfect as it is.

It is important for experts on varṇāśrama, such as Śivarāma Swami, Bhakti Vikāsa Swami, Bhakti Raghava Swami, and others to exchange good ideas and work together where practical.

In the Catholic Church, there are prominent lineages, like the Benedictines, Franciscans, and Jesuits, and historically they have been successful Catholic practitioners and preachers. In a similar way, already in ISKCON,¹ some lineages are emerging.

These lineages do not deviate from the paramparā; instead, they apply various strategies to implement the teachings and to spread Mahāprabhu’s movement. Nevertheless, I would argue that it is too early to encourage sharp demarcations between the various efforts to establish daiva-varṇāśrama-dharma. It is a difficult task to do so, and the existing varṇāśrama structures have not yet put down deep, extensive roots and withstood the test of time.

Thus, my goal is to offer some considered comments as a seasoned disciple of the paramparā. I do that with my head at the feet of Śivarāma Swami and the Magyarországi Krisna-tudatú Hívők Közössége (the Hungarian yātrā) as well as the other gurus and followers of daiva-varṇāśrama.

In the Introduction: How This Book Came to Be, Mahārāja states that “Varṇāśrama for devotees is about helping them come to the mode of goodness.” This concept is a major theme of the book.²

Part One: About This Book

In The Compendium and This Volume, Śivarāma Swami writes: “Codes of conduct are generally accompanied by consequences for their breach. That is not the case with this compendium, as we had neither the time for such an undertaking at present, nor a way to comprehensively implement sanctions. The subject of sanctions and their enforcement, like other subjects, may be added to revised editions of this handbook at later dates.”

And: “Yet we find that there is no systematic body of information that tells devotees, for example, what principles they should work by in business, how much profit should they make, or how they should deal with employees. Nor are devotee business owners or managers clear what conduct and work codes are expected of them as Vaiṣṇavas.”

The development of laws, sanctions, and consequences is an essential part of society. For example, in the Jewish tradition, Halakha law has evolved over at least two thousand years. Thus, establishing laws and sanctions is not an exercise that can be completed even in a generation. The more daiva-varṇāśrama assumes control and becomes independent from modern society the more there is a need for laws and sanctions. When Vaiṣṇava culture takes control of countries, even more laws will become necessary. Nevertheless, Śivarāma Swami’s book will not become outdated, because he has established the basic qualities and values of the culture. Laws, in general, are based on such cultural values.

After referring to 20 books of dharma-śāstra, Mahārāja states: “Both sections of Śrīmad-Bhāgavatam describing varṇāśrama-dharma deal almost exclusively with ācāra, (general conduct) and so this volume is more or less a synthesis of Nārada Muni’s and Kṛṣṇa’s teachings on the subject. What this book brings to the fore is the context of Śrīmad-Bhāgavatam’s teachings.”

Using the Bhāgavatam to establish standards and qualities is the perfect approach. Of course, in the real world, people, including devotees, do not always rise to the highest standard. Nonetheless, it must be taught. Some will rise to that level and the rest of us must have that ideal for which we strive to achieve.

In Implementing Guidelines, he again mentions the limited ability of kṣatriyas to enforce guidelines (rules or laws). That limited ability to enforce also exists in other religious communities. Devotee administrators and intellectuals would do well to study how those communities enforce their rules under the watch of the local secular authorities.

Varṇāśrama: Neither Outdated nor Dangerous nicely explains how varṇāśrama is relevant today, why it does not contradict Mahāprabhu’s discussion with Ramananda Roy, how it is manifested at creation, how it exists in Vaikuntha, and why ISKCON must implement varṇāśrama.

Part Two: The Twenty-One Qualities of Humans

In the following chapters there are discussions of qualities primarily based on SB and BG, but also NOD, Śikṣāṣṭakam, CC, NOI, and other Purāṇas.³ The preponderance of quotes are from SB.

5-13: The Four Pillars of Religion: Truthfulness, Mercy, Austerity, Cleanliness; Tolerance and Discrimination; Control of the Mind and Senses; Non-Violence; Celibacy; Charity; Reading Scripture; Simplicity and Satisfaction; Rendering Service to Saintly Persons

In Gradually Taking Leave of Unnecessary Engagements, Mahārāja states: “They include family obligation and attachment, making a living, social and political obligation, and sports and entertainment, to name just a few.”

Śivarāma Swami writes in Spiritual Knowledge: “…a social system that uses varṇāśrama’s divisions and structure but is based on bodily identification is called asura-varṇāśrama, the varṇāśrama of demons. And the varṇāśrama that is based on spiritual self-identification is called daiva-varṇāśrama, spiritual varṇāśrama.”

Exactly so: self-identification or identification with the soul (ātmā) is one of the pillars of daiva–varṇāśrama. And, as implied in the name daiva-varṇāśrama, society is centered around daiva (Viṣṇu or Kṛṣṇa).⁴

Other chapters in Part Two are Remaining Silent and Grave, Food Distribution and Divine Vision, and The Nine Limbs of Pure Devotion.

As with the chapters on ācāra (conduct), Mahārāja quotes from Srila Prabhupāda and SB to establish the ideals that must be taught and implemented as far as possible.

Part Three: Duties and Characteristics of the Varṇas

The Acharyas’ Desire for Daiva-Varṇāśrama: Here, Mahārāja quotes Śrīla Prabhupāda: “In order to serve the mass of people, to bring them to the ideal position, we should try to introduce this varṇāśrama, not that we are going to be candidates of varṇāśrama. It is not our business. But to teach them how the world will be in peaceful position we have to introduce.”

Śivarāma Swami also discusses Ṭhākura Bhaktivinoda’s and Bhaktisiddhānta Sarasvatī Ṭhākura’s desire to counter the asuric implementation of varṇāśrama.

Thus, part of devotees’ preaching to the masses in asuric societies⁵ is to bring them to the human platform. Varṇāśrama is the mass movement aspect of preaching.

In Principles Underlying Devotees’ Nature and Work, Mahārāja discusses devotees’ nature (bhāva or svabhāva) and work (karma). He explains that the goal is elevation to goodness, achieved through scriptures and mantras.

In a discussion of karma, the concepts of karma-phala and yajña also play important roles. As Mahārāja indicates, nobody in the material world is free from karma (meaning work, corresponding to svabhāva). Karma-phala (the fruit of work) binds one to the material body and sense gratification.⁶ Thus a fundamental goal of daiva-varṇāśrama-dharma⁷ is to become detached from karma-phala (the fruits of work). That detachment is the key to being released from karma-bandha (the bondage of karma).⁸

Yajña is the specific technique through which one becomes detached. Thus, when discussing svabhāva and karma, which are born along with the body, it is important to mention yajña, which is also born with the body.⁹ It is by the practice of yajña that one becomes elevated within the varṇāśrama system. Yajña is the vehicle that enables one to become detached from karma-phala, which is used to fund sense gratification.¹⁰ And in the daiva-varṇāśrama system, yajña is saṅkīrtana.

When discussing Kṛṣṇa consciousness, the conversation inevitably turns to bhakti and yoga. However, daiva-varṇāśrama is a social system based on the Vedas. Yajña is at the heart of that system.¹¹ Be assured that all the limbs of bhakti are yajñas, but that is another topic.¹²

The materialistic cycle might be shown like this: svabhāva/karma–> karma-phala–> used for kāma (sense gratification)–> karma-bandha–> (and again) svabhāva/karma–> karma-phala… endlessly. Without any type of yajña, it is a useless life.¹³

Daiva-varṇāśrama breaks the cycle thus: svabhāva/karma–> karma-phala–> used for yajña for Viṣṇu–> mokṣa from karma-bandha (freedom from bondage, breaking the cycle)–> vaikuṇṭha and one’s svabhāva is awakened as eternal servant of Viṣṇu or Kṛṣṇa. (jiver svarūp hoy krsner nitya-dās)¹⁴

In Work as the Basis of Varṇa, Mahārāja discusses niṣkāma-karma (work without desire for karma-phala) to make the same or similar point I mentioned in my comments above on the previous chapter.

Eligibility for the Varṇas discusses devotees in the three modes, and this is a welcome addition. It indicates an openness and eagerness to work with and elevate anyone, provided he or she is willing to embark on the daiva-varṇāśrama path.

Mahārāja states that daiva-varṇāśrama will elevate one to goodness, which is certainly a fact. One might also say that such elevation is accomplished due to bhakti, which is the daiva part of daiva-varṇāśrama, and the association of devotees (sadhu-saṅga and bhajana-kriya).

In The Qualities of Śūdras and Vaiśyas Mahārāja writes, “…we describe the śūdras first, because they are the bedrock of the varṇāśrama society ISKCON is constructing.”

This is another welcome statement. Historically, ISKCON has attempted to transform recruits into brāhmaṇas. Here, he recognizes that the greater population (śūdras are the greatest percentage) must be engaged in service to daiva—deva-deva or Śrī Kṛṣṇa–using their śūdra proclivities.

The Qualities of Kṣatriyas and Brāhmaṇas: Mahārāja opens with “The leadership of society has two aspects: the visionary and the executive.”

He identifies the visionary with brāhmaṇas; however, kṣatriyas are responsible for intermediate and long-term strategies to defend against aggression and achieve economic goals among other things. That also requires vision. Thus, one might argue that such vision is under the purview of the kṣatriya, who is responsible for the outcome (by Kṛṣṇa’s grace). But the kṣatriya may consult with brāhmaṇas as he sees fit. An example of such consultation might be Candragupta and Cāṇakya.

As in Chapter One, Mahārāja speaks about the enforcement of laws. Currently, criminal laws must be enacted by the host state, in this case, Hungary. However, in many countries, including Hungary, the Jewish beit din courts are recognized. They are meant for personal, family, and business mediation. In America, there are sharia courts for Muslims that are also used for some civil matters. The topic of adjudication and law enforcement is indeed an important area that devotee lawmakers must develop over the coming centuries.

Regarding brāhmaṇas, in 1970, Prabhupāda told me that villagers would go to the brāhmaṇa’s house for entertainment. Thus, I would argue that it is the brāhmaṇa’s duty to ensure that there is enough enjoyment in a varṇāśrama community to counter the sense enjoyment of the outside world. It is a tall order, but unless varṇāśrama communities establish truly fulfilling spiritual and cultural entertainment, future generations will not stay in devotee communities. Our sons and daughters will become enticed by māyā.

Fidelity to Duty is the Basis of Social Order: This is a wonderful chapter. Fidelity to duty, based on dharma that leads to mokṣa and bhakti, is absent in modern society. Instead, the only fidelity is based on sense gratification.

In Duties of Śūdras and Vaiśyas, Mahārāja gives a nice explanation of śūdra intelligence. In addition to his discussion, the word discrimination may also be used for intelligence (buddhi),¹⁵ This is not to be confused with IQ. Einstein served humanity in ways that increased sense gratification. Thus, his lack of discrimination qualified him as a śūdra. A śūdra may be highly intelligent in terms of IQ but without brahminical qualities. It is a mistake to think that philosophers, theologians, and university professors are brāhmaṇas.

Mahārāja has certainly given a good start to the treatment of śūdras. They are 90-95% of society; it might even be argued as much as 99-100%. Thus, the role of śūdras in varṇāśrama communities is an ongoing topic. Brāhmaṇas must forever be sensitive to their treatment and development: society runs on their backs. Unlike the caste brāhmaṇas, devotee brāhmaṇas must ensure that śūdras receive the proper spiritual encouragement, including enjoyment, inspiration (enthusiasm), knowledge, and love. At the same time, they must be restricted from expanding their sense gratification and independence.

Thus, daiva-varṇāśrama brāhmaṇas have an immense task in countering the socialist, communist, and materialistic forces of society, which are extremely effective in enchanting modern day śūdras.

Regarding the duties of vaiśyas, I would argue that their most important duty is to ensure that saṅkīrtana, in all its forms, is financed. Yajña is at the heart of daiva-varṇāśrama, and the yajña of kali-yuga is saṅkīrtana.¹⁶ Humanity must act according to varṇāśrama-dharma to perform yajña to please Viṣṇu.¹⁷ The vaiśyas must therefore organize a huge level of funding to properly facilitate saṅkīrtana-yajna.¹⁸

Saṅkīrtana-yajña means every type of glorification of Viṣṇu and Kṛṣṇa līlās and names.¹⁹ That means that pādayātrās, festivals, dramas, dances, storytelling, and every form of līlā and nāma entertainment should be financed for the benefit of daiva-varṇāśrama communities and to entice and recruit outsiders.

Everything Mahārāja has written in Two Pillars of Society is perfect. Nevertheless, as a reminder, it is essential that the brāhmaṇas and kṣatriyas find ways to involve and encourage the vaiśyas, who are also twice born. They receive similar education, and they are responsible, not just for farming, but for collecting money which can be used to fight the materialistic economy.²⁰

Prabhupāda said that some people’s karma is such that they can simply reach out and collect money from the air, meaning that it is very easy for some.²¹ Presumably, those people are mostly in the vaiśya community.

I liked Mahārāja’s discussion in Duties of Kṣatriyas. One of his most important statements was “However, excess monies accrued above administrative costs should not be squandered for personal enjoyment but should be used to host religious events like saṅkīrtana festivals and public food distribution in addition to abundant charity — a mainstay for certain parts of society.”

Further, the king or president must be accepted by all as an empowered representative of the paramparā; if not, his rule will be weak and ineffective. The ISKCON gurus, brāhmaṇas, and sannyasis are all special representatives of the paramparā. They represent the power of knowledge and renunciation.

The kṣatriya king executes the desires of the paramparā; in that way, he carries its power into the realm of physical organization of the community.²²

Mahārāja states, “Thus the duty of a kṣatriya extends beyond being expert in martial arts and the use of weapons.”

Martial arts and weapons are indeed a low-level activity of kṣatriyas; they should also become expert strategists, familiar with the arts of ruling as taught by Vidura, Cāṇakya, and others. Although kings and generals know the arts of fighting, more important are the arts of statecraft, diplomacy, and phalanx organization. In modern language, that is usually called strategy.

In The Duties of Brāhmaṇas Mahārāja cites, “All twice-born men — brāhmaṇas, kṣatriyas and vaiśyas — must perform sacrifice, study the Vedic literature and give charity.” He then states, “Still, for Vaiṣṇavas, Lord Caitanya’s order of yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa makes preaching compulsory, even if one has some other means of livelihood.”

Furthermore, Mahārāja writes, “The very essence of the Kṛṣṇa consciousness movement is preaching, and brāhmaṇas are meant to both disseminate knowledge of Kṛṣṇa to people in general, and systematically teach our philosophy to devotees.”

Determining One’s Varṇa: Mahārāja has done an admirable job of constructing a difficult set of guidelines. As the varṇāśrama communities progress, this topic will undoubtedly develop. Determining one’s varṇa is an art and cannot fully be expressed by a structured set of guidelines. However, such guidelines must exist to establish a framework and starting point.

 Part Four: Concluding Words

Mahārāja writes in Āśrama, Economy, and Family Tradition: “The purpose of the components of varṇāśrama — economy included — is to facilitate Kṛṣṇa consciousness.”

Prabhupāda writes that bhakti and saṅkīrtana go hand in hand.²³ Thus saṅkīrtana is included in Mahārāja’s reference to Krsna consciousness.

Our Mission is Loving Devotion: One of the most important aspects of love is service, devotional service. Daiva-varṇāśrama directs society away from sense gratification and greed, replacing it with service to deva-deva. Thus, service to daiva is the best way to cultivate love as a society.

I thank Mahārāja for publishing Room Conversation, October 8, 1977, in the Epilogue.

It is the essence of Prabhupāda’s social and cultural revolution. The entire modern civilization is focused on increasing comforts, or as Prabhupāda says, luxuries. Here, he cautions: “No luxuries.” That is a fundamental social difference between modern culture and daiva–varṇāśrama.

In Appendix One: The Principles of Varṇāśrama, Mahārāja has cited several verses including SB 11.5.3, which essentially says that one who does not serve the Supreme, who is the source of the varṇas and āśramas, falls down. That is like SB 1.2.13, which says that the highest perfection of varṇāśrama is to please Hari.

Moreover, in his purport to SB 1.2.6, Prabhupāda writes: “We have purposely denoted dharma as occupation because the root meaning of the word dharma is ‘that which sustains one’s existence.’” In that way, Prabhupāda refers to the varṇas, specifically daiva-varṇāśrama-dharma.

The Room Conversation: Varṇāśrama System Must Be Introduced in Appendix Three is a perfect discussion. In the dialogue, there are important subtleties that appear as contradictions or tensions. Those subtleties may be argued, interpreted, and applied in various ways. The important thing is to apply them and to act.

My comments are meant to contribute not to argument but to application, however it might be done. Above all else, daiva-varṇāśrama can mean only one thing: organizing society to serve Kṛṣṇa. That we can all agree upon.