Overview

Devotees should not wait for or expect social chaos to enhance the varṇāśrama movement.

A dear friend wrote me the following:

I think that the chanting and saṅkīrtana will continue, and varṇāśrama life may attract many as Kali-yuga gets worse and worse. Agrarian life is best, but until things get worse it may not attract so many even amongst the devotees. Gradually, I think farm life will attract people having (as Śrīla Prabhupāda said) solved the greatest problem: food. If food becomes less and less available (due to economic pressures), farm life may sound like a very good idea. I think the evolution of varṇāśrama life will take time and increasing chaos in the greater social body to become fully established.

Unfortunately, these arguments do not communicate the enthusiasm for varṇāśrama that Prabhupāda had.

My friend’s two major arguments are food production and chaos. The rest of this article is my analysis of them as they relate to varṇāśrama.

At the center of daiva-varṇāśrama is worship of Kṛṣṇa. Along with that is the elevation of the citizens to liberation.

Prabhupāda emphasized natural food production, because our animal needs—eating, sleeping, mating, and defending—should not be made more complex as in modern society. Thus, implementing an agrarian economy is an important element in the pursuit of detachment from its complexities and liberation from sense gratification.

Regarding chaos, Prabhupāda explained that current society is already in chaos since it is based on animal life—eating, sleeping, mating, and defending. To become free from chaos on a social level, varṇāśrama must be established.

Goal of Varṇāśrama

First, we must look at the fundamental reasons for establishing daiva-varṇāśrama and understand what the secondary reasons are, keeping those in perspective.

The most important reason is that Kṛṣṇa has established it.[1] And Prabhupāda has recommended we implement it to expand preaching among the masses. It is good for the masses because they will be engaged in glorifying Kṛṣṇa, either directly or indirectly, due to participation in daiva-varṇāśrama society, which has the potential to act as an umbrella culture for millions.[2]

The daiva-varṇāśrama culture conforms with daivic culture.[3] If we do not participate in that culture, we are enmeshed in its opposite, asuric culture, which is predominant in the world. Devotees are demigods.[4] As such, they want to cooperate with Viṣṇu and the devas, not the asuras.

Chaos

Prabhupāda often asserted that varṇāśrama will promote organization and prevent chaos. By that, he meant organization for advancement in spiritual life. Kṛṣṇa’s varṇāśrama system is not meant to organize society for sense gratification. Instead, it is designed to elevate society to detachment from sense gratification.

Prabhupāda’s use of the word chaos is different from those who envision a society nicely organized for eating, sleeping, mating, and defending.[5] When Prabhupāda says a society is in chaos, he means current society, which is organized for animal pursuits. Simply eating, sleeping, mating, and defending without the higher pursuits introduced by varṇāśrama society is chaos. Thus, current society is already in such chaos and already in urgent need of varṇāśrama.[6]

Devotees sometimes say it is an antidote to economic issues, and they say that it is environmentally friendly, meaning it is a way for society to live in harmony with nature.[7] These reasons are secondary. The primary purpose is to elevate the members of society to mokṣa. That means liberation from the bondage of karma, which is caused by attachment to sense gratification. And beyond mokṣa, it is meant to cultivate loving service to Kṛṣṇa.

They are the primary reasons.

When we introduce the secondary reasons, we should be careful not to falsely advertise or we will be caught in a lie. For example, if we say varṇāśrama solves economic issues, some may object. Devotees in our rural communities live austerely. But austerity is not considered an economic solution. It is the opposite in modern circles.[8] Thus, we must be educated and prepared when teaching others.

And we should not fool ourselves. Varṇāśrama life is meant to become detached from material comforts and attached to Kṛṣṇa. If we have some other expectation, we may become disappointed and disillusioned. Varṇāśrama is a material social construct given by Kṛṣṇa. Just because he has offered it to humans does not mean they will execute it perfectly.

It is the best system in the world. Such a perfect system requires advanced, honest devotees to implement it. Otherwise, the road can be rough.

In conclusion, devotees introduce varṇāśrama because it is a way to engage the masses in the culture that glorifies Viṣṇu or Kṛṣṇa. It is the way of the devas. When executed properly, it is the best way to guide an entire society away from material life and toward attachment to Kṛṣṇa.

Food Production

An agrarian economy that uses natural means of production is at the heart of varṇāśrama. The fundamental reason is not to provide society with a better means of food production. It is to reduce the complexity of our animal needs. By doing so, detachment or liberation from material life is easier. Thus, the goal of simple, natural food production is secondary; the primary goal is liberation.

Individually and in small groups, liberation may be achieved in other ways. However, varṇāśrama, which offers a simple means of acquiring basic needs like eating, is essential for the liberation of society. Modern society has little choice but to adopt varṇāśrama to achieve freedom from suffering for its citizens. Advanced technology cannot provide such freedom.

Often varṇāśrama is seen only in terms of farm, food production, and cow protection. Those are certainly essential parts of varṇāśrama; however, they do not form the basic purpose of the culture.

In the previous topics, I have explained the fundamental purpose, which is to organize society for spiritual advancement.

Food production, cow protection, brahminical influence, and performance of yajña are four essential items in varṇāśrama as well as austerity and charity. All those can be done according to the various modes of nature.[9] Thus, it is up to the devotees to introduce the daivic methods in each case.

They are all meant to be coordinated for worshipping Viṣṇu.

Now, I am going to discuss some misunderstandings of Prabhupāda’s statements and explain the context in which they should be taken.

First, when one analyzes Prabhupāda’s statements, one must discriminate between conversations and his lectures or purports on śāstra. Conversational statements should be understood within their context. In nearly every case, there is a śāstric basis of the context, because Prabhupāda almost invariably spoke in terms of śāstra.

Thus, in a conversation, it is necessary to understand the context to find that śāstric reference. And it may be a little more difficult when the śāstric reference is paraphrased in English.

In relation to varṇāśrama, there are a few statements that are often quoted out of context. In each case, it appears Prabhupāda is emphasizing the importance of food production. As I mentioned above, food production is indeed an essential item of varṇāśrama; however, it is subordinate to the greater goal of liberation.

The following are three conversations.

In one case, Prabhupāda was speaking with Sir Alistair Hardy, professor at Oxford University.[10] Prabhupāda said that the basic problems of material life are eating, sleeping, mating, and defending. He explained that humans invent more complex problems, but those are not the real ones. Turning away from God is the real one.

Thus, Prabhupāda’s point was that humans should be careful not to introduce complexity when solving their basic problems like food. That is because all problems may be solved by understanding and acting on the idea that God owns and controls everything.

Then, showing that he had not properly understood the point, Sir Hardy spoke of overpopulation. Prabhupāda said no. His response was to focus the conversation on food production. He explained that the problem is not overpopulation. The problems are caused when humans think they own the land. Instead, God owns everything, all lands. When humans act on that principle, they will understand that God provides food to all beings including humans. It is human greed and the sense of proprietorship over the land that cause the problems, not overpopulation.

His point was that humans should not expand their material problems. Bring them back to the one issue—God, who owns everything. Thus, Prabhupāda did not say that the ultimate solution is natural food production.[11] His point was that the solution is to simplify society’s animal needs.

Another conversation is with Mr. Dixon, State Minister for Social Services in Australia.

Initially, Mr. Dixon wanted to know how to educate young people. Prabhupāda said the saṅkīrtana movement is purifying them. Then he transitioned to understanding how God owns everything. He asserted that the Europeans came to Australia and assumed ownership. His implication was that it was due to greed.

Prabhupāda explained that God supplies what is needed for all beings. He said to Mr. Dixon that if you are satisfied with food, then all your economic, social, political, philosophical, and religious needs will be met.[12]

The important point is not food production. It is accepting that the land is controlled and owned by God. Here Prabhupāda implied that Europeans were not satisfied with solving the basic problems of life, so they occupied lands around the world. And the reason for their dissatisfaction was their imperfect understanding of God.

Toward the beginning of Prabhupāda’s discussion with Mr. Dixon, he referred to the Bhagavad-gītā 5.29.[13] That is the śāstric reference that one must understand to make a proper analysis of this conversation. Although Prabhupāda did not quote it, another verse that is relevant here is Śrī Īśopaniṣad One.[14]

The third statement that is taken slightly, not completely, out of context is Prabhupāda’s declaration, “I want to introduce varṇāśrama. At our Pennsylvania farm, the biggest problem of life is solved: food.”[15]

Just prior to Prabhupāda’s final departure, he spoke of going to London and then America. This statement is from that circumstance. In his biography of Śrīla Prabhupāda, Satsvarūpa Mahārāja summarizes the discussion. He indicates that Prabhupāda wanted to establish varṇāśrama in America as a gift to the mass of people, to the country. That was due to his feelings of affection and gratitude for their support in starting his movement.

We know from Prabhupāda’s other discussions on varṇāśrama that it is meant to benefit the masses.[16] Pure Kṛṣṇa consciousness (śuddha-bhakti) is for the brāhmaṇas and Vaiṣṇavas and varṇāśrama is for everyone else.

And Prabhupāda liked the idea of going to Gītā-nagarī because they had solved the food problem, meaning they were producing food naturally without machines, without complicating the simple problem. Food is one of the basic problems of material life as we have learned from Prabhupāda’s discussions with Sir Hardy and Mr. Dixon above.

Prabhupāda wanted his disciples to demonstrate that those basic problems may be solved simply, naturally, without undue complexity through machines, chemicals, and advanced technology. The purpose of such natural living is to focus society (varṇāśrama) on service to Viṣṇu.[17]

Moreover, we may understand that natural food production could be a significant problem for devotees living in America, because Americans do not know how to solve problems without advanced technology. Thus, his disciples solved their biggest problem, producing food naturally.

Food Shortage

When we believe that American society is on the brink of failure and will shortly run out of food, we make a serious mistake.[18] Compared to most countries of the world, the U.S. has a large fertile land mass and a relatively small population. Although fossil fuels are central to food production, studies indicate that the U.S. economy can survive when fossil fuels are finished. Other energy sources can be used.[19]

The point is that unless people are taught that God owns everything, they will not be satisfied with simple living. Americans will continue to work hard to satisfy their greed even as other people in the world are suffering due to depleted resources. That is the nature of asuric society.

Thus, America and Europe are unlikely to experience serious, long-term food shortage any time soon. If their resources are somehow threatened, they may resort to military might to exploit others.

However they manage to maintain their greed, there will be options that do not involve God.[20]

The focus on food in varṇāśrama is only secondarily meant to show people how food may be produced naturally. It is primarily to show that all material problems should be solved simply so that society can focus on spiritual advancement.

It is true Prabhupāda would sometimes indicate that disaster is coming. He also explained that disasters come and go. That happens all over the world. Nature creates floods, droughts, volcanic eruptions, plagues, and earthquakes. Humans create wars and various forms of oppression. Those are all natural.

However, we cannot assume that people will turn to God when they are faced with such calamities. Even at death, most do not turn to God.[21] The point is that disturbances only occasionally impel someone to approach God, and in that case, the faith of the person is generally weak.[22]

Occasionally, not often, Prabhupāda or his disciples would speak on the inevitability of nuclear war, and someone would pose the question, “What should we do as devotees?”

Prabhupāda would respond, “Preach.”[23]

Preaching

In conclusion, devotees should be eager for varṇāśrama. They should not wait for the end of the Kali-yuga or the dissolution of American, European, Indian, Russian, or Chinese society.

When that dissolution happens, devotees must already be physically prepared. If not, materialism will win. Hiraṇyakaśipu’s culture will triumph. There is always a fight between the devas and asuras. The devas do not remain complacent. They prepare and they fight.

In Mahāprabhu’s movement, the fight means preaching, converting, spreading saṅkīrtana, and establishing varṇāśrama communities.  It is a fight between the intelligent, clever devotees and the power-hungry, materially attached, ignorant asuras. We are lucky that presently we do not need to have Arjuna’s, Rama’s, or Hanuman’s strength.

We seek to convert everyone to the service of Viṣṇu. And in most areas of the world, we are allowed to do that. Even though the societies are asuric, we can glorify Viṣṇu. We must take advantage now before we are no longer allowed to move so freely.

Yes, we should be afraid to linger. We need to work quickly to awaken our love and spread it widely.

[1] Bhagavad-gītā (BG) 4.13

[2] Conversation with Prabhupāda, Feb 14, 1977. Also, see my article in Daiva-Varṇāśrama Journal 1.1, “II. Strategic Directions—Opinion.”

[3] BG 16.10: “But those who are devas, godly, their lusty desire is controlled, restricted. Therefore this varṇāśrama, four varṇas and four āśramas, this is education how to control this lusty desire. That is required.”

[4] Śrī Caitanya-caritāmṛta (CC) Adi 3.91

[5] BG 13.3 lecture, Dec 30, 1972: “If you want to, if you want to maintain, keep the perfect human civilization, then you must maintain this varṇāśrama. Otherwise, there will be chaos. Because we have created chaos in the world, without following the Kṛṣṇa consciousness there is trouble. So this Kṛṣṇa consciousness movement is all-around solution, overall solution of all problems.”

[6] Conversation, July 30, 1973: “Nānyat tat-toṣa-kāraṇam [Cc. Madhya 8.58]. So in order to satisfy Him [Viṣṇu], there is no other way than to act according to the tenets of varṇāśrama-dharma. This is the beginning of civilization. Without accepting this division of varṇas, that is animal society; everything is chaos.”

[7] Of the two, I prefer speaking about Vaiṣṇava (varṇāśrama) culture’s relations with nature, and I have written extensively on that subject.

[8] Britannica.com under austerity (economics): “Austerity measures can in principle be used at any time when there is concern about government expenditures exceeding government revenues. Often, however, governments delay resorting to such measures because they are usually politically unpopular.”

[9] BG, chapters 16-18

[10] Conversation with Prabhupāda, July 27, 1973, London

[11] Prabhupāda said, “We have to eat something, we have to live somewhere, we must have our sex life and we must defend. These are four problems of living entity.” [Sir Hardy interjected that overpopulation creates an economic problem. Prabhupāda did not agree. He explained,] “There is no other problem. These economic problems, other problems, that is our creation.” [This means we create too much complexity in life. Then he explained why.] “We do not believe in God. That is the problem.” [From July 27, 1973]

[12] Some devotees quote this statement and take it out of context by saying that natural food production solves all problems. Instead, the statement was part of a general argument asserting that God owns everything. In fact, it was used to argue against European culture and its greed to expand and seize lands.

[13] BG 5.29: bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram | suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati || “A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.”

[14] Īśopaniṣad 1: īśāvāsyam idaḿ sarvaṁ yat kiñca jagatyāṁ jagat | tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam || “Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.”

[15] Śrīla Prabhupāda-līlāmṛta, chapter 53, Satsvarūpa Dāsa Goswami. Note that my friend’s note that I cited in the beginning of this article refers to Prabhupāda’s statement: “biggest problem: food.”

[16] In connection with varṇāśrama, Prabhupāda cites para-upakāra, for the benefit of humanity.

[17] Conversation, Oct 8, 1977, “No luxuries. Live very simple life and you save time for chanting Hare Kṛṣṇa.” […] “So produce your own food and produce your own cloth.” […] “And money, spend for Kṛṣṇa—for Kṛṣṇa’s palace, for Kṛṣṇa’s temple, for Kṛṣṇa’s worship, gorgeous, as gorgeously as [possible]. Not for false [artificial life]. This is the human civilization [dharmic]. And to organize this, varṇāśrama will help you to divide the society—brāhmaṇa, kṣatriya, vaiśya—as there is division in the body.”

[18] “4 Countries That Produce the Most Food,” from Investopedia.com: “The U.S. is the world’s top food exporter thanks to high crop yields and extensive agricultural infrastructure.”

[19] For example, see “USA Without Fossil Fuel,” large.standord.edu.

[20] Conversation, July 26, 1975: Nara-nārāyaṇa: There is so much mismanagement in different parts of the world that there are so many revolutions now in all parts of the world, including India, Africa and even the United States. There are so many problems based on the fact that their food grains and milk supply are not being supplied nicely or distributed nicely. Now, supposing that there is a demand that there should be good management for it. How these things should be distributed properly, by what system, so that people can get these things in a way that they can become God conscious and at the same time have their…? Prabhupāda: God consciousness does not depend on distribution of food. It requires cultural education. It does not mean that one who has got enough food, he is God conscious. The food distribution is not one of the conditions for becoming God conscious. That is wrong project. “If people are given sufficient food, they will become God conscious” That is not the fact. But people advance this theory, that ”We are now economically distressed. We cannot turn our attention to God consciousness.” That is a wrong plea. God consciousness does not depend on any material condition.

[21] Morning walk, July 18, 1975: Kṛṣṇadāsa: Under the threat of nuclear warfare wouldn’t Kṛṣṇa consciousness be easier to spread? Prabhupāda: No, threat is already there. But they are so fool that they are not afraid of the threat. Threat is already there. Everyone will die. That is the problem. So who is caring for this? They are avoiding this. They cannot take any anti-measures.

[22] BG 7.6. Prabhupāda explains that one whose material problems are alleviated by taking shelter of God may not appreciate God’s grace. He may then again take shelter of māyā.

[23] Letter from Prabhupāda to Mākhanlāl, June 22, 1973: “You have asked about whether nuclear devastation on this planet would affect the saṅkīrtana movement. No, there is nothing that can stop the saṅkīrtana movement because it is the will of God Himself, Lord Caitanya, that His Holy Name be heard in every town and village. Neither can the demons devastate this planet independent of the will of Kṛṣṇa. Nothing happens without His sanction. If Kṛṣṇa wants to kill someone no one can save Him, and if Kṛṣṇa wants to save someone no one can kill him. For our parts we should just be determined to carry out our mission against all opposition, demons, nuclear war, whatever. The whole universe is finally subject to certain annihilation by the will of Kṛṣṇa, but devotional service is eternal and is the only certain way one can save himself from devastation. We can preach all over the world that the only way to be saved from collective and individual devastation is to take to the chanting of Hare Kṛṣṇa. In short, this material world is a very precarious place therefore we should always chant Hare Kṛṣṇa and seek Kṛṣṇa’s protection.”