ISKCON is for brāhmaṇas and varṇāśrama is for śūdras.

That statement needs clarification. Śrīla Prabhupāda established ISKCON to recruit brāhmaṇas to head society and sannyāsīs to spread Mahāprabhu’s movement around the world. Thus, although not everyone in ISKCON is a brāhmaṇa, it has a brāhmaṇa focus. Most devotees in ISKCON have the characteristics of dvija, twice born, which means they are brāhmaṇas, kṣatriyas, and vaiśyas. There are certainly exceptions, but ISKCON’s general theme is to push its devotee population to hear and study philosophy, preach, worship the deities, and behave like brāhmaṇas.

In contrast, varṇāśrama is for everybody—brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacārīs, gṛhasthas, vānaprasthas, and sannyāsīs. However, most people are śūdras. Going even further, in the Kali-yuga, effectively everyone is a śūdra.[1]  

Members of each varṇa and āśrama are attracted by a specific environment. This article presents ways to create an environment that will attract śūdras. And not only should they be attracted, but they must also remain active participants of the daiva-varṇāśrama society, along with their children and grandchildren.

It should be clear that śūdras are eligible for the highest knowledge. Kṛṣṇa explains: “This knowledge [supreme knowledge of relationship with Kṛṣṇa] should be taught to one who is free from these bad qualities, who is dedicated to the welfare of the brāhmaṇas, and who is kindly disposed, saintly and pure. And if common workers [śūdras] and women are found to have devotion for the Supreme Lord, they are also to be accepted as qualified hearers.”[2]

Introduction

With great difficulty, Prabhupāda set up the Kṛṣṇa consciousness society to recruit brāhmaṇas. After nearly 60 years, it has been effective in assembling a body of top-class devotees. However, it has not developed the necessary skills or systems to recruit many śūdras.

Prabhupāda explained that varṇāśrama is for mass preaching or mass expansion.

He said in 1977: “This [ISKCON] is small scale. [He was 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 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 the best. That is another thing. But Caitanya Mahāprabhu said para-upakāra. Why a certain section should be picked up? [With varṇāśrama,] the whole mass of people will get the benefit of it. Then it is required, systematic.[3] Sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ.[4] Para-upakāra means mass benefit, not there is certain section. Then [to do that] we have to introduce this varṇāśrama-dharma. It must be done perfectly, and it is possible, and people will be happy.”[5]

In a room conversation in Māyāpur, on 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 in Manipur. I want to start varṇāśrama in that small state. That is my dream. It can be done in a small state—brāhmaṇa, kṣatriya….”[6] [Edited for clarity.]

His declaration 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.[7] Those conversions are a missed opportunity for devotees.

In Muslim and Christian efforts to preach worldwide, they have been highly successful, especially with the common people. Either we can learn from them or develop our own methods.

Regardless, we must have successful ways to convert the masses or else we are not fulfilling the design of the daiva-varṇāśrama part of Prabhupāda’s movement. Some temples and devotees think that by purchasing land or protecting cows, they are doing what is necessary.

However, those two are only a small part of the task.

Entertainment and Enjoyment

Śūdras especially are interested in sense gratification.[8] The purpose of varṇāśrama is to help the gṛhasthas and śūdras advance in spiritual life and achieve detachment from sense gratification.[9] One of the most important ways the upper classes guide the working classes is by arranging for entertainment and enjoyment.

The following selection, until the end of this topic, is from Daiva-Varṇāśrama Journal 1.1, “Daiva-varṇāśrama Definition and Goals.”

Without enjoyment, it is not possible to live. The living being is sac-cid-ānanda (existence, knowledge, and enjoyment).

And there must be transcendental enjoyment or else the souls, being trapped by māyā, will connect with the sense objects in the search for pleasure. However, that type of pleasure leads to suffering and death.

For example, regarding the higher form of enjoyment, Śrīla Prabhupāda wrote, “Even one hundred years ago in India, all dramatic performances were centered around the superhuman activities of the Supreme Lord. The common people would be verily entertained by the performances of dramas, and yātrā parties played wonderfully on the superhuman activities of the Lord, and thus even the illiterate agriculturist would be a participant in the knowledge of Vedic literature, despite a considerable lack of academic qualifications. Therefore, expert players in drama, dancers, singers, speakers, etc., are required for the spiritual enlightenment of the common man.”[10]

He also explained in a lecture on rasa-varjaṁ raso ’py asya: “So spiritual life, or transcendental life, does not mean that we are free from activity. Simply artificially if we sit down, ‘Oh, no more shall I do anything material. I shall simply meditate.’

“Oh? What meditation will you do? Your meditation will be broken in a moment, just like Viśvāmitra Muni. He could not continue his meditation. We must always, cent percent, be engaged in spiritual activities. That should be the program of our life. Rather, in spiritual life you will hardly find any time to get out of it, you have got so much engagement.

“Rasa-varjam. And that engagement can only be possible when you find some transcendental pleasure in it.”[11]

Thus, pleasure must be a part of any varṇāśrama community. The brāhmaṇas, kṣatriyas, and vaiśyas arrange for the enjoyment and entertainment of everyone, especially the śūdras.[12]

Prabhupāda makes it clear that varṇāśrama communities are divorced from modern culture where the fundamental goal is comfort. Speaking about varṇāśrama communities, he said:

“No luxuries. Live a very simple life and save time for chanting Hare Kṛṣṇa. Don’t waste time for bodily comforts.

 “Granted, you have got this body, so you must eat something and cover yourself. You should produce your own food and cloth. Don’t be allured by the machine civilization. It is a soul-killing civilization. Establish this way of life (varṇāśrama) anywhere you can.

“And money, spend for Kṛṣṇa—for Kṛṣṇa’s palace, for Kṛṣṇa’s temple, for Kṛṣṇa’s worship, gorgeous, as gorgeously as possible. That is the true human civilization. And to organize this, varṇāśrama will help you to divide the society—brāhmaṇa, kṣatriya, vaiśya—as there is division in the body.”[13]

On the one hand, Prabhupāda instructed his followers to shun the luxuries and enjoyments of the modern machine civilization. On the other hand, he stressed that the only way to do that is to cultivate the enjoyment of Kṛṣṇa’s rūpas, līlās, and nāmas through lavish deity worship, festivals, feasts, art, dance, architecture, sculpture, drama, music, education, parades, storytelling, and more.

That enjoyment of līlās and nāmas is part of saṅkīrtana-yajña. Prabhupāda explains, “Unless you have got enjoyment, how can you continue your activities? Therefore, Kṛṣṇa consciousness means the more you become active in Kṛṣṇa conscious, the more you become joyful. Ānandamayo ‘bhyāsāt.[14] That means your real life becomes revealed—joyful life. Caitanya Mahāprabhu said, ānandāmbudhi-vardhanam,[15] meaning there is an ocean of joy that does not remain stagnant. It increases. That is the beauty of this movement.”[16]

Also, when commenting on BG, 10.8-11, Viśvanātha Cakravarti Ṭhākura paraphrases Kṛṣṇa: “These four verses, which are the essence of the Gītā for preventing the degradation of the jīvās, I [Kṛṣṇa] have explained to give happiness to all.”[17]

This is the end of the selection from Daiva-Varṇāśrama Journal 1.1, “Daiva-varṇāśrama Definition and Goals.”

Engagement

Everyone must be engaged, all classes and especially the śūdras. Without work, they become lazy. Prabhupāda explained, “Nobody should remain unemployed. The śūdras are inclined. If he has got something to eat, he will not work.”[18]

Sometimes it sounds like Prabhupāda was speaking harshly or insensitively about śūdras, but he makes it clear that they must be engaged with affection.

In one place, he said they must be “obedient. Because people are not obedient. What are these hippies? They are not obedient. So, obedience also requires training. […] That is śūdra. He must agree to abide by the orders of brāhmaṇa, kṣatriyas, vaiśya. That’s all. So that nobody will be unemployed.”[19]

But when questioned further, he explained: “It is out of love, out of affection, reciprocation. […] Just like the child is afraid of the father. There is affection. ‘My father is displeased if I do.’ Father has said, ‘Don’t touch this,’ so I don’t touch. So that fear and affection, both are there. It is not simply that he is afraid of his father, but the affection is [also] there.”[20]

Such management is an art that must be cultivated. In July 1975, Prabhupāda visited the gurukula in Dallas and explained how to discipline children. He said that the teachers must set an example of anything asked of the students. In other words, the students should not be asked to follow a discipline a teacher is not following.

And more importantly, he said, everything should be based on love. As he explained above, there may be a tinge of fear, meaning fear of displeasure. However, the underlying motivation is love and affection.

That is truly an art that must be cultivated. Without that relationship, it is extremely difficult to organize discipline and proper occupations in a community.

Charismatic Leadership

Through charismatic leadership much can be accomplished.[21] At the same time, it can result in much disturbance. Mahāprabhu’s and Prabhupāda’s movement relies on such leadership; thus, it cannot be abandoned.[22] Leaders who learn the art of attracting and influencing others may be called charismatic. It may be learned, or it may be a natural talent.[23]

Charisma is from a Greek word meaning favor or divine gift.[24] However, in modern times, it has come to mean personal charm. It may indeed be a gift from God. It seems that some are destined to become famous. Their beauty, wealth, or talent may be naturally attractive to many.

However, many work very hard to develop their talents.

Some have charisma limited to a small group or community whereas others are attractive to thousands and even millions.

Those who are attractive to others must also be controlled by affection as mentioned above. Currently, in materialistic society, there are many śūdras—sportspeople, actors, and singers—who have an immense following. Their influence is based on sense gratification.[25]

In daiva-varṇāśrama society, śūdras are not prevented from being influential or charismatic; however, they are controlled by affection for the gurus, the brāhmaṇas, and the paramparā.

Śūdras can be powerful in the Vaiṣṇava community. 

Rāmānanda Rāya describes himself as a śūdra.[26] Indeed, many in his karaṇa sub-class were from the lower classes. However, his name Roy or Rai means king.

And Kṛṣṇa’s foster father, Nanda, was a king among vaiśyas. Prabhupāda explains, “Nanda means that leader of the cowherd men, or he was king, Nanda Mahārāja. ‘King’ does not mean always one has to become a king of very big kingdom.”[27]

In modern society, great actors and singers are the new kings, queens, moguls, and sages. Yet they are controlled by their agents, producers, and popular devotion. Everyone must be controlled.

In the daiva-varṇāśrama system that control comes ultimately from Kṛṣṇa, who prescribes the methods to become free from sense gratification. The varṇāśrama structure—those who are leaders within that structure—control the various charismatic persons through love and affection so that all of society may become relieved from the bondage of karma and free from suffering.[28]

Currently, many devotee leaders and preachers are indeed capable of communicating such affection.[29] In the history of ISKCON, some devotees have demonstrated themselves as charismatic, and, in some cases, their influence has been so strong that they impact many other charismatic devotees.

It is through the charismatic leaders in Kṛṣṇa consciousness and friends in the external society that the varṇāśrama movement will be successful.

Identification with a Cause

There are always causes that stoke passion in the masses of people. They may be religious, ideological, or connected to sense gratification.

Movements like Christianity, Islam, Mormonism, and many others have inspired people and induced them to great self-sacrifice. Marxism and left-wing ideologies have been especially successful since the mid-1800s.

Even today, when many are apathetic, great numbers are still willing to give their lives for religions, ideologies, and countries.

Eric Hoffer was a well-known sociologist, famous among scholars from the 1950s. He was rooted in the working class, so his perspectives about mass movements and the people who join them seem to have been written partly from experience and partly from his research.

Although his statements are not from śāstra, his writings on movements and their followers bear consideration.[30]

For example, he wrote, “It is a truism that many who join a rising revolutionary movement are attracted by the prospect of sudden and spectacular change in their conditions of life. A revolutionary movement is a conspicuous instrument of change.”[31]

About the ardent follower, he commented: “His sense of security is derived from his passionate attachment and not from the excellence of his cause. The ardent follower is not really a stickler to principle. He embraces a cause not primarily because of its justness and holiness but because of his desperate need for something to hold on to. Often, indeed, it is his need for passionate attachment which turns every cause he embraces into a holy cause.”

Hoffer observed that people in certain socio-psychological situations, which he describes in his book, are more likely to join movements than others. He asserts that there are many who simply desire to be passionately attached to some cause, which can be almost any cause.

Based on my analysis of Hoffer, for devotees to be successful, they must publicly declare daiva-varṇāśrama to be a mass movement that will solve modern society’s ills. Many people are pre-disposed to join such a movement. We must simply seek out and capture those people. We have everything needed to do so—money, organizational ability, expert preachers, charismatic devotees, prasādam, music, sales ability, and, most importantly, the perfect society, daiva-varṇāśrama.

Many are waiting to change their lives. They want a cause to follow. We must give them the revolution they desire.[32] According to Hoffer, they will indeed join our cause. I believe him.

And I believe Śrīla Prabhupāda, who said, “It is possible.”[33]

[1] Srimad Bhagavatam 7.11.18-20 purport: “As stated in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: the four divisions of human society were created by the Supreme Lord according to the three modes of material nature and the work ascribed to them. Formerly, the principle of dividing human society into four sections — brāhmaṇa, kṣatriya, vaiśya and śūdra — was strictly followed, but because of gradual neglect of the varṇāśrama principles, varṇa-saṅkara population developed, and the entire institution has now been lost. In this Age of Kali, practically everyone is a śūdra (kalau śūdra-sambhavāḥ [Skanda Purāṇa]), and finding anyone who is a brāhmaṇa, kṣatriya or vaiśya is very difficult. Although the Kṛṣṇa consciousness movement is a movement of brāhmaṇas and Vaiṣṇavas, it is trying to reestablish the divine varṇāśrama institution, for without this division of society there cannot be peace and prosperity anywhere.”

[2] CC Madhya, 9.95-107. On his guru’s order, an illiterate South Indian brāhmaṇa was trying to read the Gītā imperfectly, and he was in ecstasy. Mahāprabhu saw that and appreciated his advanced sentiment. The brāhmaṇa knew the real meaning of the Gītā. He said, “I simply see the Lord’s beautiful features. It is for this reason that I am reading the Bhagavad-gītā, and my mind cannot be distracted from this.” Thus, in ISKCON, some may study Sanskrit, and many should receive bhakti-śāstrī education. However, the authorities in the daiva-varṇāśrama movement should recognize that most people may not be suitable for training in bhakti-śāstrī.

[3] Meaning, it is required that the approach be systematic.

[4] BG 18.45: “By following his qualities of work, every man can become perfect.”

[5] Part of room conversation with Prabhupāda on February 14, 1977, in Māyāpur

[6] Conversation on Feb 14, 1977

[7] Wikipedia, “Kuki people:” The majority of Kukis are now Christians, with most belonging to Protestant denominations, especially Baptist.

[8] Conversation, Nov 25, 1971: “In Western countries, they are all śūdras. They are getting money and misusing it for wine and women. They cannot use money for [spiritual life], simply for sense gratification. That is the śūdra. And brāhmaṇa, kṣatriya, especially kṣatriya, as soon as they get money, they would make a big sacrifice to satisfy viṣṇu-yajña.”

[9] SB 5.5.1 lecture, Nov 28, 1975: “So our civilization, Vedic civilization, means varṇāśrama-dharma, following the four principles of varṇas and four principles of āśrama. The ultimate goal is God realization. That is the human civilization. If there is no God realization, simply working hard day and night for sense gratification, it is accepted as hog civilization, dog civilization.”

[10] SB 1.11.20 purport

[11] BG 2.58-59 lecture; Also, in 2019, I was discussing the idea of transcendental enjoyment with Bhakti Charu Swami. He related a time when Prabhupāda asked him how he would maintain his vow of sannyāsa. When Bhakti Charu Mahārāja responded that he would be very strict, Prabhupāda cautioned him, saying that Viśvāmitra was strict, and Menaka tempted him. Therefore, the goal is to acquire a higher taste. One must enjoy Kṛṣṇa consciousness more than sense gratification to become fixed. Of course, ruci (pleasure/taste) is described as more advanced than niṣṭha (fixed), but the beginnings of ruci and laulyam (longing) contribute to niṣṭha. Lecture, Oct 20, 1968; SB 1.2.18 lecture, Sep 26, 1974; BG 2.58-59 lecture, Apr 15, 1966; Morning Walk Apr 26, 1976.

[12] See my article in Daiva-Varṇāśrama Journal 1.1, “Higher Enjoyment—a Pillar of Daiva-Varṇāśrama” for further development of this point.

[13] Room Conversation with Prabhupāda on Oct 8, 1977

[14] Vedānta-sūtra 1.1.12

[15] Śikṣāṣṭakam 1 by Śrī Caitanya Mahāprabhu

[16] Prabhupāda’s lecture on SB 7.7.25-28, March 13, 1967

[17] Bhagavad-gītā website with principal commentaries: https://www.bhagavad-gita.us/bhagavad-gita-10-11/

[18] Conversation, May 27, 1974 and Conversation, Aug 1, 1975.

[19] Conversation, March 14, 1974

[20] Conversation, Sept 5, 1971

[21] Letter to Sukadeva, Dec 13, 1972, “I am calling upon you the big leaders to push this idea forward, namely, to attract some educated men to join us.” And, “So you know this art, how to attract and engage men, so aim yourself at the top-class of men and give them every opportunity and facility to become convinced of our philosophy and engage themselves to their satisfaction.” [Here, I equate attract to charisma. The dictionary definition is “compelling attractiveness or charm that can inspire devotion in others.”]

[22] Letter to Govinda dasa, April 7, 1973, “We especially have to try to attract the educated young men and women in your country so that in future there will be many strong leaders to keep our Krsna Consciousness Movement strong.”

[23] Letter to Damodara, Jan 9, 1973: “Main thing is to somehow or other create first quality preachers on Krsna’s behalf. So many boys and girls are simply wasting their time in so many frivolous ways, but if we are sincere and serious to attract them to Krsna’s fold, very easily we shall be able to persuade them to join us.”

[24] Prabhupāda rarely used the word charisma. Instead, he spoke in terms of attraction.

[25] CC Madhya 17.185, Text: “A devotee’s behavior establishes the true purpose of religious principles.” From the purport: “One may serve his country, people and society, the varṇāśrama-dharma system, the sick, the poor, the rich, women, demigods and so on. All this service comes under the heading of sense gratification, or enjoyment in the material world. It is most unfortunate that people are more or less attracted by such material activity and that the leaders of these activities are accepted as mahājanas, great ideal leaders. Actually, they are only misleaders, but an ordinary man cannot understand how he is being misled.”

[26] CC Madhya 8.21 and CC Madhya 7.63 purport: “Śrī Rāmānanda Rāya belonged to the karaṇa class, which is the equivalent of the kāyastha class in Bengal. This class is regarded all over India as śūdra.” […] “He was also the governor of South India under the regime of Mahārāja Pratāparudra of Orissa.”

[27] SB 1.8.21 lecture, Oct 1, 1974

[28] SB 1.2.8 lecture, April 22, 1974, “There are many hundreds and thousands of followers, but there must be one leader. You follow any cult, [cult, meaning veneration directed toward an object] you must accept one leader.” And, “There are leaders or gods. God means controller. There is controller always. You have to follow a leader or a controller. But the supreme leader is Kṛṣṇa. Kṛṣṇa is such a leader that He is not controlled by any other leader.” [edited for clarity and conciseness]

[29] Again, affection does not mean to spoil or be lax. It means to establish a relationship like father-son wherein the son is afraid to displease the father. It is an art.

[30] Whenever I read of a movement that has success in provoking passion in millions of followers, whether religious or political, I immediately feel competitive. I look at the movement, make an objective analysis, truly without much prejudice, and determine that daiva-varṇāśrama has more to offer. I then lament that we devotees have not yet been able to inspire such fervor in millions.

[31] The True Believer, Eric Hoffer, 1951

[32] SB 1.5.11: “On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.”

[33] Room conversation on varṇāśrama, February 14, 1977, in Māyāpur. A friend told me that “possible” is not a very strong word. However, Prabhupāda has asked his followers to do the task of establishing daiva-varṇāśrama. Some in ISKCON object that it is not possible. Prabhupāda said that it is.