On Strategy and Innovation

From 1967-1969, although we were distributing Back to Godhead (BTG) magazines, book distribution seemed impossible.

In 1968, Śrīla Prabhupāda asked a few of us to give money to publish the Teachings of Lord Caitanya (TLC). Jayananda gave $5,000 ($45,000 today), which pleased Prabhupāda very much. I gave $500 ($4,500) and others gave various amounts.¹

Early in 1969 in L.A., we received a shipment of many boxes of TLCs. They languished in storage, occasionally being pilfered by devotees for personal use. We found it impossible to distribute them, although several had become experts in BTG sales.

Then in 1969-70, Gargamuni and Brahmananda set up a table next to the harināma party, and they began to sell the TLCs and the newly published Bhagavad-gītās.

Then a breakthrough happened. On Janmāṣṭamī, 1970, we received big, silver Kṛṣṇa books with a foreword by the famous musician George Harrison. With those books, devotees were able to knock down the barriers. They figured it out. They distributed hundreds.

It didn’t happen overnight. Some leading devotees became inspired geniuses—organizing, selling, publishing, enchanting the public, and enthusing the devotees.

Thus, in 1971-72, the book distribution began in full force and increased significantly in each year to come.²

What does this history have to do with varṇāśrama?

The answer is that varṇāśrama, like book distribution, is also a para-upakāra activity aimed at the masses.³ To establish it as a mass program requires devotees to innovate. Like book distribution, devotees cannot rely on Prabhupāda’s strategies to be successful. We must use our own intelligence.

Here I am not rejecting or minimizing Prabhupāda’s strategies. However, his followers must innovate to execute his desires. We cannot stop trying, and we cannot blame others. For example, both Tripurāri Swami (1972) and Mahotsaha Prabhu (2023) are examples of great innovators and leaders in book distribution. We can all do something. Prabhupāda explained: “So with Caitanya Mahāprabhu’s blessing and spiritual strength, and with the good wishes of Vaiṣṇavas, just proceed and preach and always think of Kṛṣṇa. He will help. Buddhi-yogaṁ dadāmi tam (Bg. 10.10). If you sincerely work… Kṛṣṇa is within yourself. He will give you strength, instruction.”⁴

The two para-upakāra activities–saṅkīrtana and varṇāśrama—should be coordinated. By saṅkīrtana, I mean books, preaching, festivals, harināma, prasādam, etc. And every person who comes within our sphere or everyone who takes home a book and reads it should be encouraged to attend a varṇāśrama college. At least that should be the goal: not just to chant Hare Kṛṣṇa or visit a temple, but to attend a varṇāśrama college.⁵

Other goals may be important, but they are secondary to the college. Then everyone who attends the college should be guided toward a role in a varṇāśrama community. And those who desire to remain in the city may be engaged accordingly, with a focus on book distribution and the financing of festivals and varṇāśrama communities.

I see no practical alternative.

For book distribution and varṇāśrama, recruitment of new devotees is essential.

Like the early strategies Prabhupāda’s disciples developed, we need new strategies for mass recruitment to increase varṇāśrama and saṅkīrtana.

Preaching to The Masses

In the first few years of his preaching, Srila Prabhupāda was not keen on emphasizing varṇāśrama-dharma. He wanted to assemble a society of Vaiṣṇava brāhmaṇas to print and distribute his books, preach, and set an example for society.

Here is what he said about varṇāśrama in 1968.

“Prabhupāda: No, no, no. You have come to execute Kṛṣṇa consciousness. Before coming to this Kṛṣṇa consciousness, were you in varṇāśrama-dharma? No. So at the present moment, there is no possibility of persons following the principles of varṇāśrama-dharma, either here or anywhere. Everyone is varṇa-saṅkara. Kalau śūdra-sambhavaḥ. In this age, everyone is a śūdra. Nobody is brāhmaṇa, nobody is kṣatriya, nobody is vaiśya. Śūdra. So in this age, you won’t find anybody following the varṇāśrama-dharma.

“Therefore this is the panacea, to engage everyone in Kṛṣṇa consciousness, chanting Hare Kṛṣṇa. He comes above the highest principle of brāhmaṇism. This is the greatest gift to humanity, that even [when] he is in the, I mean to say, fallen condition, the most degraded position, he can be raised to the highest position simply by chanting. This is the only remedy.”⁶

By 1972, Prabhupāda began speaking more favorably about varṇāśrama. Yet he was not keen on fully implementing it. “Varṇāśrama is very good institution. But still, varṇāśrama, perfect varṇāśrama, cannot be possible in this age.”⁷

And then in 1974, Prabhupāda began to change his preaching strategy. He saw the need to train his followers, not just as brāhmaṇas and sannyāsīs, but as members of a complete society.

“Regarding the farm, farm opening is not very essential, but if you can do it conveniently, then do it. The varṇāśrama system is for convenience sake in the material world. It has nothing to do with spiritual life. Acceptance of varṇāśrama means a little easy progress to spiritual life, otherwise it has no importance to us.”⁸

By 1975, with the increasing success of the International Society for Krishna Consciousness (ISKCON), Prabhupāda started to push in a new direction: “So make, organize. I can give you the idea, but I’ll not live very long. If you can carry it out, you can change the whole… Especially if you can change America, then the whole world will change. Then the whole world…”⁹

In 1976, Prabhupāda started to push for even more direct implementation of varṇāśrama in his society. At least he spoke favorably of the concept. “That is called varṇāśrama—four varṇas, four āśramas. That is very scientific. Brāhmaṇa, kṣatriya, vaiśya, śūdra and brahmacārī, gṛhastha, vānaprastha, sannyāsa. So Kṛṣṇa consciousness movement includes this system of division of society. It is a perfect society. Therefore, we are trying to introduce the varṇāśrama system, although it is very difficult nowadays. But if one becomes a devotee, which is above varṇāśrama-dharma, then the purpose is served. In this age, although varṇāśrama-dharma is very scientific, and Kṛṣṇa consciousness movement includes this, but we are mostly trying to get to the topmost part of varṇāśrama— sannyāsa, or above that. That means Vaiṣṇava.”¹⁰

Note that Prabhupāda’s concept of how to introduce varṇāśrama was not fixed. We cannot blindly follow his strategies. We must understand the goals, the philosophy, the essence, and use our own abilities and intelligence to strategize and implement varṇāśrama among the masses around the world.¹¹

Regarding the idea of mass preaching, Prabhupāda said in 1977: “This is a small scale. [He is referring to the current direction of ISKCON in recruiting brāhmaṇas.] What percentage of people in the world are we controlling? Very insignificant. But if you want to make the whole human society perfect, then this Kṛṣṇa consciousness movement should be introduced according to the Kṛṣṇa’s instruction, [meaning cātur-varṇyaṁ] if you want to do it in a large scale for the benefit of the whole human society. Now we are picking up some of them, best. That is another thing. But Caitanya Mahāprabhu said para-upakāra. Why a certain section should be picked up? The whole mass of people will get the benefit of it. Then it is required, systematic. Sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ. Para-upakāra means mass benefit, not there is certain section. Then we have to introduce this varṇāśrama-dharma. It must be done perfectly, and it is possible, and people will be happy.”¹²

In a room conversation in Māyāpur, February 14, 1977, wherein Prabhupāda enthusiastically discussed varṇāśrama, he used the word “masses” five times. Also, in connection with varṇāśrama, he speaks about mass of people in SB 4.29.81 purport, SB 2.7.9 purport, SB 5.5.1 lecture, and SB 1.5.24 purport.

Perhaps the most telling of Prabhupāda’s varṇāśrama goals is this statement: “There is a program—Manipur. I want to start in that small state varṇāśrama idea. That is my dream. Small state it can be done, brāhmaṇa, kṣatriya….”¹³

That indicates varṇāśrama on the state level with Manipur as a model. Already, about half of Manipur’s three million people are followers of Caitanya Mahāprabhu. And, without delving too deeply into the complex politics of the region, Christian preachers have been quite successful in converting those in the non-Vaiṣṇava community. That is not the fault of devotees; however, it means a missed opportunity.¹⁴

Thus, we should not think of varṇāśrama as niche preaching in ISKCON. As ISKCON is currently organized and executed, it is just a part of varṇāśrama. With its focus on temples, education, and the recruitment and training of brāhmaṇas, ISKCON is only a small part of varṇāśrama.¹⁵ Varṇāśrama is the macrocosm. ISKCON does quite well in the recruitment of brāhmaṇas, which comprise one part of daiva-varṇāśrama. However, the other part—kṣatriya, vaiśya, and śūdra—encompasses all of society, the entire world.

Environmental Preaching

Coupled with saṅkīrtana and festivals, preaching about environmental degradation is the best way to expand the varṇāśrama movement significantly.

To develop varṇāśrama, there must be a close alliance with the preaching expansion of ISKCON. In many places, having a farm for cow protection is considered an important part of the development of a temple. However, that will, in general, not result in a varṇāśrama community.

Sometimes professionals are encouraged to work on the farms in their spare time. However, for expansion, there must be recruits from the śūdra community.¹⁶

In conjunction with book distribution, festivals, and harināma, devotees can use environmental preaching to recruit.¹⁷ And the Varṇāśrama College is the key instrument for training those recruits.

A fundamental aspect of environmental preaching is that preachers must see varṇāśrama as the perfect alternative to modern society. Some in ISKCON want to infiltrate society and seek rapport with other organizations. Some encourage people to chant in their homes and not change anything else in their lives.¹⁸ However, environmental and varṇāśrama preaching does not tolerate asuric society. It seeks to establish communities independent of the materialistic, machine culture.

Unfortunately, some are embarrassed that ISKCON devotees do not comply with the leftist agenda for clean, sustainable, environmentally friendly living. They should not be embarrassed.

There is no comparison between the asuric American or European cities and the far superior varṇāśrama communities. We cannot think that we must prepare something materially perfect to accept recruits.

It is a war.

Modern society kills billions of animals. Its citizens are part of the top one to five percent of the wealthiest, spoiled people in the world. They have gathered their wealth by overexploiting nature for hundreds of years. They currently put forward socialist, egalitarian, and humanist ideals, which are false solutions to their problems. Those solutions are based on greed and the bodily concept of life. They are not centered on any higher power, which is required for a proper solution.¹⁹

Thus, it is a battle between two cultures—daivic and asuric. It is clear in the name, daiva-varnasrama-dharma. To be effective, we must collect an ever-increasing army. We must engage the army in preaching, distributing books, and developing varṇāśrama communities.

Resistance of Leftists and Humanists

In modern society, there is a strong influence of humanists and leftists or those whose ideas originate from Karl Marx and other so-called reformist Europeans of the 1800s.²⁰

Although the humanist movement is very old, its resurgence in the 1800s was primarily a reaction to Christianity. Humanists say they do not need a God to have human morals.

And in simple terms, socialists reacted to social injustice and imbalance. They also rejected God. They want all people to receive the same justice and to be able to pursue the same opportunities. They especially want to minimize wealth inequality.

And they decry any system that promotes class structure.²¹

In the ensuing century and a half, religious people have been influenced by humanist and egalitarian morals. On the surface, those human morals seem worthy.

However, the flaw is that those morals tend to place too much emphasis on the bodily concept of life, especially on the human being.²² That is most obvious when one views modern society’s relationship with nature.

Granted, leftists and humanists have recently become eager to correct humanity’s relationship with nature. But, in general, it is too little too late. And it is often theoretical or just rhetoric. When there is a choice between the rights and privileges of workers contrasted with protecting the environment, the leftists support the workers.²³

 As with many religions, ISKCON is also influenced by leftism and humanism. Of course, ISKCON devotees continue to put Kṛṣṇa and śāstra in the center; however, the subtle influence of the leftist, humanist morality causes some devotees to be embarrassed with the way other devotees behave.²⁴

For example, when some in ISKCON strongly reject asuric society and its ways of functioning, those with a liberal influence may object.²⁵

It is often difficult for such “liberal” devotees to accept traditional varṇāśrama society. ²⁶

Nevertheless, those who wish to establish varṇāśrama as a mass movement must be allowed to do so. If they are not given permission, they must take it.²⁷

The “Impossibility” of Large-scale Agrarian Economy

It is essential to know one’s enemy.²⁸

First, a little history:

Europeans began their Commercial Revolution nearly a thousand years ago. As time progressed their mercantile activity sought to compete with the Arabs and others. About 600 years ago, their ships and navies had improved such that they began an “Age of Discovery,” in which they expanded trade through world colonization.²⁹

A natural part of any expanded trade is the exploitation of natural resources. Agrarianism, or locally produced food and goods is transformed into large-scale agriculture for transport elsewhere. Such trade has existed for thousands of years.

However, with European shipping and colonization of Asia, Africa, and the Americas, the exploitation of natural resources significantly increased worldwide.

In the 16^th and 17^th centuries, the European Scientific Revolution began, which later fed into the Industrial Revolution of the 19^th century.

It was the Industrial Revolution that drove nails into the coffin of the agrarian economy.

At first, the colonial powers were reluctant to allow their colonies full access to industries. However, after World War II, the Asian and African countries achieved independence and pursued agricultural and industrial economies in earnest.

The result is that it is impossible to resurrect the agrarian or traditional economy without strong action. That means widespread preaching. It means strong resistance to European ideas and materialism that have been hundreds of years in the making.

The former colonies that were kept away from industry for so long now want to share in the results of materialism. They have adopted European ideas like socialism, capitalism, humanism, empirical science, and democracy. They are embarrassed about their own traditions. They have been brainwashed into thinking their religions and old economies are backward. Many try to resist such brainwashing, but they cannot resist the sense gratification offered by materialism that is so easily obtained through industry and mass agriculture.

The varṇāśrama movement is a revolution against that materialism. It seeks to reestablish the nearly dead agrarian economy. To do so, it must be bold, innovative, and aggressive. It requires brilliant strategists, forceful kṣatriyas, and strong armies.

Varṇāśrama College

First, one must understand the definition of college. The American and British systems are different. The Varṇāśrama College is closer to the British system.

Note the following definition: “Whereas in the US, colleges are exclusively postsecondary institutions, colleges in the UK also deliver academic or vocational courses to students aged 16–18, in order to prepare them for university or employment.”³⁰

In fact, Prabhupāda said that students go to the Varṇāśrama College as early as age 10-12.³¹

However, the Varṇāśrama College system has not yet been fixed.

I have extracted the following from a walk with Prabhupāda on March 14, 1974, and interjected some of my comments.

He said that the Varṇāśrama College is like a technological college for the public. It is for young people, and he suggested that the teaching may be done by sannyāsīs, like in a missionary school.³² He explained that it would be a boarding school where the students follow the regulative principles.

Of course, children follow them naturally.

Hṛdayānanda Mahārāja asked about specific subjects. However, Prabhupāda seemed to be more anxious to discuss the principles rather than the implementation.

It is my own experience in education that the external society has a strong influence on the educational institution. Thus, the varṇāśrama community should operate together with the college.³³ Neither one can begin as a perfect entity; however, they work together and develop each other.

For example, ISKCON has struggled for 50 years to train brāhmaṇas and managers to administrate ISKCON, which it is doing quite well but with room for ongoing improvement. In the same way, a perfect school cannot be manufactured immediately. Over time, it will slowly adjust to the needs of the community.

As the March 14, 1974 discussion continued, Prabhupāda continually emphasized the problems with modern materialistic society. Although the dialogue was about varṇāśrama college, the point was to establish varṇāśrama communities and colleges as alternatives to modern, materialistic society.

The proof of the effectiveness of the College is that it supplies graduates who can function effectively in the varṇāśrama community. Education is not a theoretical exercise based blindly on śastra. For example, some current gurukulas teach impossibly theoretical so-called brahminical mantras and subjects.³⁴ That is not practical or useful for ISKCON.

The establishment of a varṇāśrama college may be difficult, like book distribution or any skill that is well done. It is a combination of education and practical application.

However, in another sense, it is not difficult. Prabhupāda said, “What is the difficulty? If I teach you how to cook, is it very difficult? But I must know everything because I am a teacher.”³⁵

That means when the system is implemented, it may continue without difficulty because everyone is trained to maintain the system.

What is needed are devotees who can conceive how to implement the system. It may be done in the same way that some genius devotees created widespread book distribution without too much difficulty. We should keep in mind that not everyone can do such a thing.

Thus, managers should be on the lookout for such innovators. They are expert strategists and brilliant leaders. Plus, they must deal with the politics of those who oppose them.

One of Prabhupāda’s disciples, Viṣṇujana, declared, “When we had our boat, the boatmen every morning were worshiping.” And Prabhupāda replied, “Because, due to past culture, even the lowest class of men is a greater philosopher than these rascals in Western countries.”

That quote is from the same conversation on March 14, 1974. Viṣṇujana correctly observed that the varṇāśrama culture is still strong in India. Those who are devoted to Kṛṣṇa and renounced from material life influence the rest of society. Due to that effect, the common people, like the boatmen, are doing their daily worship.

That is the way daiva-varṇāśrama is meant to function.

Prabhupāda’s response was that due to the force of the past and present varṇāśrama culture—the traditional culture—even the boatmen are better than university professors in the West. They know they are not the body. They know there is a purpose to life higher than sense gratification. Even Nobel laureates do not have that knowledge.

Also, Prabhupāda’s statement shows his love for traditional society and his perception that it still impacts the people.³⁶

The roadmap is clear. Know the śastra. Draw from practical, real-world examples in traditional Indian society. And use śastra to guide our own implementation of the Varṇāśrama College. There is a common wisdom that says, “don’t reinvent the wheel.”³⁷

Non-Essential Preaching

Economic Collapse

Some preachers predict economic collapse or some other impending disaster. However, human crises like economic decline, war, social turmoil, injustice, and scarcity come and go.

According to history, we see that some people are affected, and others are not. Even when large numbers are affected by a disaster, it is generally temporary.

In New Vrindavan, West Virginia, in the 1970s, many were convinced that American society was doomed. When the downfall did not happen quickly, they became disillusioned. Many religious sects predict an apocalypse. Such fears are not good motivation for long-term maintenance of natural, spiritual life.

It is better to preach about the degradation of the environment.³⁸ That is an example of modern, materialistic greed that causes destruction. It shows the effect of asuric society, which is a culture that fights with nature, the demigods, and the Supreme to get sense gratification.

Such preaching is not done to instill fear of impending doom. Instead, it should be more intelligently used to show the inferiority of modern materialistic society and the superiority of varṇāśrama culture.

When we work in varṇāśrama communities, we are not trying to solve the environmental problems. We are participating harmoniously as demigods (devas or bhaktas)³⁹ in compliance with the orders of the Supreme.⁴⁰

Thus, taking part in such communities does not solve the problems. But it puts us on the side of the devas—those who try to serve the Lord. That is the purpose of the soul—jīvera svarūpa haya kṛṣṇera nitya-dāsa—not sense gratification and greed that burn up nature and aggravate the devas.

Sustainability

On one ISKCON website, sustainability is defined as “the practice of living within one’s limits.” That statement conforms to the īśāvāsya principle.⁴¹

However, in common language, the definition is “avoidance of the depletion of natural resources to maintain an ecological balance.”

Unless devotee preachers educate others, they will not know that the Vaiṣṇava definition is different. Thus, it is better to avoid the term.

There is indeed a difference. Vaiṣṇavas know that one should accept only one’s quota, not more. However, sustainability in the modern vernacular means that one may take the maximum possible that nature can sustainably supply.

Some people—those who do not practice sustainability—are so greedy that they have no problem depleting nature’s resources excessively, beyond its apparent ability to supply.⁴² People devoted to sustainability want to manage their greed so that it conforms to nature’s limits. Or they may desire to use technology to entice as much as possible from nature but in a benign way.

Devotees also want to manage their greed, but they do it by first understanding that īśvara owns everything. They must take only their quota, and even that they should minimize. Devotees understand they are not these bodies and that the goal of life is not sense gratification.

They manage greed through knowledge, enjoyment, and love: They know about the soul. They enjoy service to Kṛṣṇa. And they love Him, so they want to do as He asks.

The environmentalists who seek sustainability do so through studying how much ecosystems will produce. They depend on biologists and other scientists. They are limited by empirical knowledge to motivate them.

In contrast, devotees have enjoyment and love as part of their motivation. There is no comparison.

Climate Change

This is a highly politicized topic. The goal of most environmentalists in controlling climate change is modifying energy use.

At the crux of the discussion on climate change is the use of fossil fuel energy. For environmentalists that means managing, not reducing, the use of energy. It is rare for anyone, including politicians or businesspeople, to discuss a serious reduction of energy.

They may say that fossil fuel use should be cut back, but they mean energy sources should be found elsewhere.

Vaiṣṇavas worship śaktimān (the Lord of energy), not śakti (energy). They use energy sparingly. They offer the energy in yajña to the Supreme. In other words, in the varṇāśrama culture, the people are urged to use energy in service to Kṛṣṇa. Doing so weans them away from using it excessively for sense gratification.

The point is that environmentalists have solutions that do not reduce attachment to energy. Devotees have different solutions. Since the discussion on climate change is so passionate and people think they understand the solutions, which are generally leftist, it is difficult to interject a different perspective.⁴³

There are plenty of heinous abuses of nature in asuric society. They produce fewer assumptions in the audience. Better avoid climate change. As soon as devotees use that term, people think devotees are leftists. That is not the case. We are neither left nor right. We are transcendental to those.