Devotees who oppose the establishment of Vaishnavi diksa-gurus often argue that Srila Prabhupada’s primary vision for ISKCON included the implementation of a varnasrama society with its corresponding rules and regulations. Their argument rests on the premise that in a functioning varnasrama system, all members – regardless of their varna, asrama, or level of devotional advancement – must strictly adhere to the traditional codes of conduct prescribed in the dharma-sastras, such as the Manu-samhita.
Implementing traditional varnasrama-dharma
Proponents of this view argue that due to the rapid expansion of the Hare Krishna movement, Srila Prabhupada did not have sufficient time to personally implement or teach the exhaustive and intricate details of the varnasrama system to his early disciples. Consequently, they believe it is the responsibility of Prabhupada’s current followers to consult the dharma-sastras and systematically study traditional law books to extract rules for social organization; establish social regulations; implement strict gender-specific and caste-specific protocols within the ISKCON; and reconstruct traditional roles and define the boundaries for men and women based on these traditional texts, which, according to their interpretation, would for example exclude women from taking on the role of an initiating spiritual master (diksa-guru).
Is it true that 50% of Prabhupadas mission was left unfulfilled?
Prabhupada is quoted saying that 50% of his mission remained unfulfilled because he did not have time to establish the varnasrama system. Note: there is no other evidence for this statement than the account of a single devotee. In no book, conversation, lecture, or letter does Prabhupada mention this point.
Stri-dharma and Manu-samhita
According to opponents, an essential part of varnasrama is stri-dharma, or the role of women in society. If women do not follow – or are not compelled to follow – stri-dharma, Prabhupada’s instruction to implement varnasrama is being violated they say.
They argue that following of Manu-smriti and similar dharma-sastras is essential part of varnasrama implementation for ISKCON. Manu-smriti is considered the lawbook for mankind, dealing specifically with the rules and regulations related to varnasrama
Varnasrama – in traditional sense – is not meant for Kali-yuga
When I speak about varnasrama, I refer to the original conception of varnasrama described in Vedas – with its extensive rules and regulations – as understood prior to the age of Kali, before it gradually hardened into a more rigid and birth-based caste structure. That original varnasrama was based on guna and karma, as described in Bhagavad-gita, in contrast to the later hereditary caste system that became increasingly prominent in the age of Kali.
Srila Prabhupada often spoke about varnasrama and gave examples and glimpses of life millions of years ago, but this does not mean that he intended us to adopt all aspects of ancient Vedic civilization in the modern age.
In Parasara-smriti it is said that varnasrama rules of Manu-samhita are meant for Satya-yuga:
“The codes of Manu-samhita were authorized for the age of Satya-yuga, the codes of Gautama-dharma-sutra for the Treta-yuga, the codes of Sankha and Likhita-smrti for the Dvarpara-yuga, and the codes of Parasara-smrti for this age of Kali.” (Parasara-smrti 1.23)
It appears that opponents idea is to model present-day practice of Krishna consciousness on how people lived in previous yugas, but such an approach is not practical nor authorized by our acaryas nor Srila Prabhupada for Kali-yuga.
”In this age, however, since the system of varṇāśrama-dharma is topsy-turvy, it is very difficult to strictly follow all the principles. The only method for becoming perfect in life is to develop Kṛṣṇa consciousness. As varṇāśrama-dharma is executed from different positions by different men, so the Kṛṣṇa consciousness principles can be followed by everyone in every part of the world.” (SB 4.20.15, purport)
Srila Prabhupada, especially as the Founder-Acarya, has given us the rules and regulations to follow through his teachings. However, if we search the ancient Vedic texts for rules that appear to contradict his instructions, misinterpret them, and attempt to impose them indiscriminately upon the society of devotees he established, then we deviate from the principles of parampara.
”It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals and the injunctions of the Vedāntas and the Upaniṣads. It requires much time, energy, knowledge and resources to execute the purposes of the Vedas. This is hardly possible in this age. The best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls.” (BG 2.46, purport)
Once Srila Prabhupada even appealed to his disciple:
“Please, don’t make this international society for rules and regulations!”
When Srila Prabhupada describes Vedic society, it does not mean that all such statements should be directly applied to ISKCON without consideration of time, place, and circumstance. To do so would be a misapplication of Srila Prabhupada’s teachings.
Material varnasrama vs. Krishna-centered daiva-varnasrama
ISKCON does not seek to replicate traditional Vedic varnasrama in its historical or original form. Rather, Srila Prabhupada envisioned the establishment of Krishna-centered daiva-varnasrama – a spiritual social framework rooted in Srimad-Bhagavatam, in which all social positions ultimately serves the cultivation of pure bhakti.
Therefore, varnasrama in ISKCON must be organized and guided by pure Vaisnavas in accordance with Bhagavad-gita and Srimad-Bhagavatam. The ultimate authority for defining what daiva-varnasrama specifically means for ISKCON is found in the instructions of Srila Prabhupada. Prabhupada explains that a varnasrama system based solely on dharma, artha, kama, and moksa is to be considered mundane:
”Just like we say, varṇāśrama-dharma. Cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). Varṇa. Brāhmaṇa, kṣatriya, vaiśya, śūdra; brahmacārī, gṛhastha, vānaprastha, sannyāsī. This combination of eight makes dharma, constitutional position. Everyone is animal. So if one is not trained up in these eight principles of human society, so that is not dharma; it is sentiment. Less-intelligent class of men, they manufacture some process of so-called dharma, sentiment, but that does not stand very long. It will vanquish. But if dharma is accepted on the principles of this varṇāśrama-dharma, that is . . . for material purpose. That is not for spiritual purpose. Although there is hint of spiritual life, still, they are prākṛta. So dharma, artha, kāma, mokṣa.” (Lecture SB 01.10.04 – London)
The four purusarthas described in the Vedas are dharma, artha, kama, and moksha. However, Srimad-Bhagavatam and Lord Caitanya introduce the fifth purusartha (Pancama-puruṣartha) – prema pumartho mahan – love of God as the supreme goal of life. Ultimately, varnasrama without bhakti is described as cheating religion (kaitava-dharma).
”People are after dharma artha-kama mokṣa, but Caitanya Mahāprabhu said, ”No, even if you become liberated, mokṣa, that is not the qualification to get favor of Kṛṣṇa.” Prema pumartho mahan. Pancama-puruṣartha. People are trying to be very religious. That is good. Then economic. Dharma artha. Artha means economically very rich, opulent. Then kāma, very expert in sense enjoyment. And then mukti. This is general demand. But Bhāgavata says, ”No, these things are not qualification.” Dharmaḥ projjhita-kaitavo ’tra (SB 1.1.2).” (Lecture on SB 7.9.9 – March 1, 1977)
Srimad-Bhagavatam condemns varnasrama that is not aimed at pleasing the Supreme Personality of Godhead (bhakti) as useless labor:
”The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.” (SB 1.2.8)
Krishna centered daiva-varnasrama is described in Srimad-Bhagavatam as follows:
”All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.
Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works.” SB 1.2.9-10
”O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead.
Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.” ŚB 1.2.13-14
Srila Prabhupada comments:
”Herein the statement of Bhāgavatam is that the highest aim of life or the highest perfection of the institution of the varṇāśrama-dharma is to cooperate jointly for the satisfaction of the Supreme Lord.” (SB 1.2.13-14)
The essence of varnasrama is to satisfy Lord Krishna
Srila Prabhupada taught that the essence of varnasrama is to satisfy Lord Vishnu (varnasramacaravata purusena parah puman).
”In each and every one of the above-mentioned divisions of life, the aim must be to please the supreme authority of the Personality of Godhead. This institutional function of human society is known as the system of varṇāśrama-dharma, which is quite natural for the civilized life. The varṇāśrama institution is constructed to enable one to realize the Absolute Truth. It is not for artificial domination of one division over another…
Herein the statement of Bhāgavatam is that the highest aim of life or the highest perfection of the institution of the varṇāśrama-dharma is to cooperate jointly for the satisfaction of the Supreme Lord. This is also confirmed in the Bhagavad-gītā (4.13).” (SB 1.2.13, purport)
In Kali-yuga, the recommended method to satisfy the Lord is through the yuga-dharma. The process for our age is primarily bhagavata-vidhi, supported by Deity worship and the regulative principles of the pancaratrika system such as some basic cleanliness standards and of course four regulative principles. Therefore, any social rules which hinder the expansion of the yuga-dharma – especially those belonging to previous ages, which were not explicitly mandated by acaryas or Srila Prabhupada – must be considered secondary. Thus they need to be adjusted to serve the higher purpose of the mission.
Pseudo-Vedic ISKCON
Daiva-varnasrama is not based on birth or rigid social hierarchy and rules, but on one’s qualities and work, as explained over and over again in the purports of Prabhupadas books. If we conflate ancient Vedic-varnasrama with daiva-varnasrama as described by acaryas, we risk creating a conceptual concoction – a kind of pseudo-Vedic ISKCON – that does not reflect what Srila Prabhupada actually envisioned for his movement: Lord Caitanyas sankirtan movement.
Srila Prabhupada highlights the danger of exploiting the varnasrama system for personal gain:
”When the aim of life, i.e., realization of the Absolute Truth, is missed by too much attachment for indriya-prīti, or sense gratification, as already discussed hereinbefore, the institution of the varṇāśrama is utilized by selfish men to pose an artificial predominance over the weaker section.” (SB 1.2.13, purport)
Process for Kali-yuga is bhagavata-vidhi
For Kali-yuga, the recommended process for worship of the Lord is bhagavata-marga, meaning the path taught in Srimad-Bhagavatam – sravanam, kirtanam visnoh, smaranam, and the other limbs of devotional service. Elements of pancaratrika and vaidika-vidhi are incorporated as support for bhagavata-vidhi, but the yuga-dharma of this age is Harinama-sankirtana.
In Gaudiya Vaisnavism we follow a process distinct from vaidika-vidhi and the varnasrama system, that prevailed thousands and millions of years ago during Satya-, Treta-, and Dvapara-yugas. Rather than accepting varnasrama as the main spiritual process, we follow pancaratrika-vidhi and bhagavata-vidhi, as established by our acaryas.
If one attempts to imitate processes meant for previous yugas in the present age, it is known as smarta-vidhi – an artificial attempt to imitate Vedic brahmanas from thousands of years ago without possessing the proper qualities, nor understanding, nor having authorization from the acaryas. Such a practice loses its essence by focusing on superficial rituals and rigid rules, rather than on the true purpose of devotional service: internal spiritual development.
The means of implementing varnasrama is not to adopt unnecessary Vedic rules and regulations beyond what Srila Prabhupada explicitly gave us, especially those that do not directly support devotional service. When such regulations and aspects of ancient culture become distractions from our primary duty – sravanam, kirtanam, and preaching Krishna consciousness – they should be set aside and understood to be only disturbance to Vaishnava society.
Priorities are topsy-turvy
In Gaudiya tradition and specifically in ISKCON our priorities are as follows: first and foremost, bhagavata-vidhi. Second, pancaratrika-vidhi, as directed by Srila Prabhupada, to support the practice of bhagavata-vidhi. Only after these do we attempt to implement varnasrama, and only to the extent that it supports devotional service.
Followers of the smarta apasampradaya adhere primarily to smriti-sastras and place rigid ritualism and external social conventions – such as varnasrama rules from Manu-samhita – above Krishna’s devotional service and the bhagavata-marga. In other words, their priorities are inverted, and this misplacement of emphasis places them in the category of an apasampradaya in the eyes of our acaryas.
The real problem arises when devotees fail to place rules and regulations, bhagavata-vidhi, pancaratrika-vidhi, preaching, varnasrama, and stri-dharma in their proper order of importance, and then attempt to restrict advanced devotees from preaching. To hamper the preaching mission of Lord Caitanya’s sankirtana movement in the name of varnasrama and stri-dharma is both fanatical and irrational.
Sabotage of preaching mission
Prabhupada never instructed devotees engaged in pure devotional service – bhagavata-marga – to downgrade their devotional service to the level of varnasrama or stri-dharma. That would be completely contrary to our entire philosophy.
”Preaching is the best service to the Lord. The Lord will immediately be extremely satisfied with one who engages in this service of preaching Kṛṣṇa consciousness. This is confirmed by the Lord Himself in Bhagavad-gītā (18.69). Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ: “There is no servant in this world more dear to Me than he, nor will there ever be one more dear.”
If one sincerely tries his best to spread Kṛṣṇa consciousness by preaching the glories of the Lord and His supremacy, even if he is imperfectly educated, he becomes the dearmost servant of the Supreme Personality of Godhead. This is bhakti. As one performs this service for humanity, without discrimination between friends and enemies, the Lord becomes satisfied, and the mission of one’s life is fulfilled.
Śrī Caitanya Mahāprabhu therefore advised everyone to become a guru-devotee and preach Kṛṣṇa consciousness (yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa). That is the easiest way to realize the Supreme Personality of Godhead. By such preaching, the preacher becomes satisfied, and those to whom he preaches are also satisfied. This is the process of bringing peace and tranquillity to the entire world.” (SB 7.6.24)
Attempting to restrict advanced devotees from preaching in the name of varnasrama is not aligned with the broader spirit of Srila Prabhupada’s instructions. Imagine having expert women preachers, teachers, or book distributors silenced in the name of varnasrama and told to return home to cook and clean. This idea is completely absurd and directly opposes Srila Prabhupada’s instructions. It does not reflect the dynamic and inclusive preaching spirit that Srila Prabhupada demonstrated and encouraged. Please note that according to Srila Prabhupada the process of bringing peace and tranquillity to the entire world is by preaching Krishna consciousness – not implementing varnasrama.
Direct devotional service is way more effective method for spiritual advancement and remembering Krishna, than to be a house wife just cleaning, washing clothes and cooking whole day. That is of course also glorious service, but if one is inclined to preach Krishna consciousness, then that opportunity should be given regardless of gender.
To whom Prabhupada´s instructions regarding varnasrama are meant?
Prabhupada gives many instructions regarding vernasrama within his books, but we should be careful to understand for whom those instructions are intended. Are they meant for the devotees, or for the general public?
Here is an example. Do the following instructions sound like they are meant for devotees or for people in general?
”Our position is that we are above varṇāśrama. But for management or ideal society, we are introducing this. We, so far we are concerned, Kṛṣṇa conscious men, we are above varṇāśrama.”
”Our main aim is how to give them Kṛṣṇa consciousness. But if they are already disturbed in every respect, then how they’ll take it? Therefore we are taking these subjects, to help him to come to the Kṛṣṇa consciousness. And this is the method-varṇāśrama.”
”Spiritual life can be attained by proper training – EITHER by following the principles of varṇa and āśrama OR by being directly trained in the bhakti school by the methods of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ…”
Prabhupada clearly states that varnasrama is meant for people in general to advance in spiritual life. It is meant for those who do not have sraddha – faith for the direct method of devotional service. For one who is already following the higher dharma, the bhagavata-marga, the rules of varṇasrama are of secondary importance. For such practitioners, these social regulations are intended only to support their primary engagement: śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ and the preaching of Krishna consciousness.
Purpose of varnasrama society
The purpose of varnasrama is to organize society so that people’s lives are in harmony, and devotees can practice spiritual life without disturbances. However, if a person has already serious devotee and have been practicing devotional service steadily – chanting, following the regulative principles and preaching – for years or even decades, he or she is not bound by the social rules of varnasrama.
Varnasrama represents an introductory or preliminary level of devotional development, and is meant to elevate people in general. However, one who is already serving Krishna through the direct process of bhagavata-marga, does not need to approach Krishna indirectly through the preliminary stage of varnasrama and sakama-karma-yoga.
Varnasrama is meant to organize human society, especially the lives of conditioned souls. Its purpose is to help people come gradually towards bhakti, not to replace bhakti. Varnasrama exists to support devotional service, not to suppress it. If varnasrama is used to restrict preaching or devotional service, then it is being used for the exact opposite purpose of what Prabhupada intended.
”The entire varṇāśrama scheme is intended to enable people to become Vaiṣṇavas.” (Cc. Madhya 8.58)
”The divisions of castes and orders of life are meant for smooth social intercourse and high-thinking self-realization and not for any other purpose.” (SB 1.2.13, purport)
These varnasrama roles are practical, material arrangements, not eternal spiritual truths. They are meant to facilitate bhakti, not to limit it.
”People should be trained to become Vaiṣṇavas through the system of varṇa and āśrama”
Varnasrama is meant to elevate materialistic people
If someone is a practicing Vaishnava, what is the point of restricting his service according to varnasrama rules? He is already above them. He has already attained the highest level of Vaishnava – surpassing even the platform of brahmaṇa.
Srila Prabhupada states:
“Manu gave the law known as Manu-samhita, which is full of directions based on varna and asrama concerning how to live as a human being.”
From this we can understand that the instructions of Manu-samhita are meant to elevate the population to the level of civilized human beings and from there slowly towards spiritual life. Devotees are already situated on the human platform. In fact, devotees are even on a higher platform than brahmanas, not just human beings. Therefore, the varnasrama instructions are not specifically meant for devotees, but for people in general.
Prabhupada clearly states that:
”Varnasrama-dharma must be established to make the path easier.”
Varnasrama makes advancement and staying in Krishna consciousness easier for devotees, while helping non-devotees to gradually come closer to Krishna. That is the whole purpose of varnasrama in ISKCON. If we start introducing more and more unnecessary rules and regulations in the name of varnasrama, that will make it more difficult for people in general to approach Krishna, and the very purpose of varnasrama – to bring people in general closer to Krishna – is lost.
Lawbook for mankind – not lawbook for devotees
Srila Prabhupada says that “Manu-samhita is the lawbook for mankind.” He does not say that it is the lawbook for devotees. He also writes:
“There are many rules and regulations guiding human behavior, such as the Manu-samhita, which is the law of the human race.”
Notice that he says “human race,” not “devotees.”
He further states:
“The Manu-samhita is the standard lawbook for humanity, and every human being is advised to follow this great book of social knowledge.”
A devotee may choose to follow varnasrama externally – for personal stability, social harmony, or preaching effectiveness – but only if it supports their service. If varnasrama rules hinder their devotional service or preaching, the devotee is fully justified in rejecting them for the higher purpose of bhakti.
Devotees are above varnasrama
Srila Prabhupada’s stance on varnasrama is, that for non-devotees and conditioned souls varnasrama is essential, but for practicing devotees, social roles are secondary, adjustable, and always subordinate to bhakti.
”Even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisance’s or even remembers Him.” SB 3.33.6)
”Taking birth in the family of a brāhmaṇa is certainly due to pious activities in one’s past life. But still a child who is born in a family of a brāhmaṇa depends for his further reformation upon initiation into acceptance of a sacred thread and many other reformatory processes. But a person who chants the holy name of the Lord, even if born in a family of caṇḍālas, dog-eaters, does not need reformation. Simply by chanting Hare Kṛṣṇa, he immediately becomes purified and becomes as good as the most learned brāhmaṇa. (SB 3.33.6, purport)
”Varṇāśrama-dharma is the systematic institution for advancing in worship of Viṣṇu. However, if one directly engages in the process of devotional service to the Supreme Personality of Godhead, it may not be necessary to undergo the disciplinary system of varṇāśrama-dharma.” (SB 3.13.11, purport)
There is a significant difference between serving Krishna through sakama-karma-yoga within the varnasrama system, compared to direct devotional service under the bhagavata-marga, namely sravanam, kirtanam, and so on. Varnasrama involves performing one’s prescribed duties, often with plenty of material desires, while offering some of the results to Krishna. Such gradual elevation of human life is the purpose of varnasrama-dharma.
”By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.
Those who consider devotional service to the Supreme Lord Śrī Kṛṣṇa to be something like material emotional affairs may argue that in the revealed scriptures, sacrifice, charity, austerity, knowledge, mystic powers and similar other processes of transcendental realization are recommended. According to them, bhakti, or the devotional service of the Lord, is meant for those who cannot perform the high-grade activities.
The bhakti cult is the topmost of all transcendental activities, and therefore it is simultaneously sublime and easy. It is sublime for the pure devotees who are serious about getting in contact with the Supreme Lord, and it is easy for the neophytes who are just on the threshold of the house of bhakti. To achieve the contact of the Supreme Personality of Godhead, Śrī Kṛṣṇa, is a great science, and it is open for all living beings, including the śūdras, vaiśyas, women and even those lower than the lowborn śūdras, so what to speak of the high-class men like the qualified brāhmaṇas and the great self-realized kings.” (SB 1.2.7, verse and purport)
Varnasrama should support bhagavata-marga
If varnasrama supports bhagavata-marga, then it is accepted; but if varnasrama-dharma opposes bhagavata-marga, then we should emphasize bhagavata-marga over varnasrama. Thus, varnasrama is not the primary spiritual process for Kali-yuga – bhakti is. However, varnasrama may be organized as a supportive social framework to assist bhagavata- and pancaratriki-vidhi in practical devotional life.
Whenever there was a conflict between social role and devotional service, Prabhupada was crystal clear that bhakti comes first. Varnasrama exists to serve bhakti – not the other way around.
If varnasrama rules and regulations help someone advance in Krishna consciousness, it is beneficial, but if they obstruct sincere devotion or preaching, it has no authority whatsoever over bhakti.
”We are not varṇāśrama; we are above varṇāśrama. But to give others facility to come to the stage of Kṛṣṇa consciousness, this program must be done.”
Preaching is the essence
Our primary mission is to preach Krishna consciousness. That mission has nothing to do with whether the preacher is a man or a woman – only with sincerity, realization, and dedication to serving Krishna. In following quotes Srila Prabhupada stresses that preaching is more important than even deity worship and temples. What to speak of varnasrama!
”Your Sankirtana Movement is going on even with no house, so there is no cause of lamentation. You must go on with Sankirtana and selling our literature, never mind there is temple or not.” (Letter to: Mukunda — New Vrindaban 10 June, 1969)
”It does not matter even if we have got a temple, but if the preaching work goes on that is a great satisfaction.” (To Krsna das, Seattle 21 Oct 1968)
”I blindly follow my Guru Maharaj. I do not know what is the result. So I am stressing on this point of book distribution. He told me this personally. Book distribution is bhagavata marga and temple worship is pancaratriki viddhi. Both are important for cultivating Vaisnavism but comparatively speaking bhagavata marga is more important than pancaratriki viddhi. As far as possible both should go on in parallel lines but still bhagavata marga is more important than the other. So you are all intelligent boys, so you should judge the desire of my Guru Maharaj and help me in that way. (Letter to Sri Govinda — Bombay 6 December, 1974)
”If one wants to be recognized by the Supreme Personality of Godhead, he must preach the glories of the Lord. One who worships the Deity must therefore be extremely respectful to preachers; otherwise simply worshiping the Deity will keep one in the lower stage of devotion.” (SB 7.14.40)
Conclusion
In conclusion: For people in general, the rules of strī-dharma and varnasrama are necessary; however, for those on the path of bhagavata-marga, varnasrama rules and regulations are secondary to their devotional service to Krishna. To force those on the path of bhagavata-marga to adhere to the restrictions of varnasrama while renouncing the activities of bhagavata-marga – such as preaching and teaching – would be a great disservice and an act of violence against them.