## Introduction Five thousand years ago, in the forest of Naimiṣāraṇya, Sūta Gosvāmī addressed an assembly of sages and informed them, "The occupational activities a man performs according to his position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead." Our work is meaningless if it does not lead to love of God. There is no point in doing it. But the average person must spend most of his or her life working, just to secure a livelihood. In such a circumstance, what hope is there for spiritual advancement? That question lies at the core of the *Bhagavad-gītā*, where we see Arjuna proposing to give up his position as a great warrior to adopt the renounced life of a beggar. "Don't do it," advises Kṛṣṇa, "Spiritual perfection lies not in renouncing work, but in performing your work as an offering to the Supreme Personality of Godhead. Do the work which is suitable to your nature, and perform it as an offering unto Me. That is the way to spiritual perfection. If you do your work as an offering of love for Me, then surely you will come to Me at the end of life." *Varṇāśrama* is meant to provide the framework in which people of all different personality types and at different phases of life, can perform their work as an offering to the Lord. Sometimes we think that *varṇāśrama* means a *brāhmaṇa* studying scriptures, a *kṣatriya* fighting battles, a *vaiśya* maintaining a shop, and a *śūdra* practicing carpentry. The *brahmacari* attends classes, the *gṛhastha* maintains a household, the *vānaprastha* visits holy places, and the *sannyasi* lives simply in a hut and preaches. But, *varṇāśrama* is more than that. It is a system which guides the relationships between the different *varṇas* and *diramas* so that the different groups work cooperatively for the spiritual advancement of the whole society. Just because we have four *varṇas* and four diramas does not mean we have *varṇāśrama*. The key to *varṇāśrama* is the relationships of mutual support between the different groups. We can make a comparison between *varṇāśrama* and marriage. The marriage unit consists of a man and woman, but simply the fact that we have a man and a woman does not mean we have a marriage. There must be a socially recognized relationship between the man and woman, and each partner should perform activities in support of the other to create a cooperative, mutually supportive relationship. This is what a marriage is meant to be. Similarly, in *varṇāśrama*, the members of each *varna* and *airama* have specific roles to play to support the other groups in society, and to promote a cooperative, mutually supportive relationship. Each group must help the other groups, not only to provide the practical necessities of life and a wholesome sense of community, but, even more importantly, to facilitate the whole society's worship of the Supreme Lord. Now, we know that not all marriages are loving, supportive relationships. In some marriages the partners may be hateful and abusive. But that does not mean that marriage is meant to promote hatred and abuse. Not all class systems are cooperative, mutually supportive social structures. At this point in history, in fact, we do not see any prominent examples of such social structure. But that does not mean that social structure is meant to promote exploitation and abuse. Social structure—as originally designed by the Supreme Lord—is meant to provide material welfare and spiritual progress for all members of society. It is this original social structure, *varṇāśrama dharma*, sometimes known as daiva *varṇāśrama*, that Srlla Prabhupāda wanted his followers to establish for the benefit of people all over the world. In this volume we'll see that Srlla Prabhupāda's approach to *varṇāśrama* focuses on the development of farm communities to show the example of ideal Vaisnava social structure. Through his secretary Prabhupāda sends a letter of encouragement to Hari-Sauri dasa at the New Govardhana farm in Australia, "On these farms we can demonstrate the full *varṇāśrama* system. If these farms become successful then the whole world will be enveloped by Kṛṣṇa consciousness." Farm communities offer the possibility of self-sufficiency, and, for Prabhupāda, self-sufficiency is central to *varṇāśrama*. Thus, he advocates simple living and high thinking. "Produce your own food. Produce your own cloth," we hear him exhort followers, even in his last days in Vrndavana. Farms also provide the opportunity to engage in cow protection, which—along with brahminical culture—Prabhupāda calls one of the two "pillars of spiritual advancement." Village organization is an important means of reviving our Kṛṣṇa consciousness, he tells devotees at Gita-nagari farm. "Kṛṣṇa, in His natural life, is a village boy in Vrndavana. He is satisfied in that life. So those who are Kṛṣṇa conscious, they should be satisfied with simple life in the village." A simple lifestyle of taking care of the cows, living as Kṛṣṇa taught by His personal example will help us remember Kṛṣṇa. But what about the cities? "That does not mean that we shall avoid city life or town life, no," Prabhupāda explains, "Everything, every place is Krsna's place. Everywhere there should be Kṛṣṇa consciousness." In Vrndavana and Allahabad, we'll see Prabhupāda explain the role of city temples as staging grounds for organizing *varṇāśrama* communities. In the first phase, devotees should go into the cities and attract the people by establishing temples and distributing Kṛṣṇa conscious literature. Second, as people become devotees, they can be brought to farm communities where they can live the Kṛṣṇa conscious lifestyle described in the books, and remain fixed up in devotional practice without the temptations and material allurements of the cities. According to Śrīla Prabhupāda's vision, the modern industrial cities provide an environment which crushes spiritual development: "This town life, industrial life, factory life, is asuric [demoniac] life. It is killing human ambition. It is killing civilization," he tells devotees. The city temples can provide a way out of that environment by training devotees and directing them to Kṛṣṇa conscious farm communities, where they can find wholesome occupations, favorable to spiritual development. But Prabhupāda also realizes that people living in the modern world may have become so far out of contact with the natural lifestyle demonstrated by Kṛṣṇa that they are afraid to move to a simpler way of life. He notes that even the farmer's sons have left farming. Therefore, in Vrndavana he proposes a *varṇāśrama* college that will teach not only spiritual knowledge, but also practical skills such as "how to give protection to the cows, how to till the field and grow food." Leaders will be taught how to properly protect their citizens and provide them with training, land and appropriate occupations. Prabhupāda also points out the dangers of an oppressive social system, condemning the modern caste system—which designates people by their birth rather than by their natural abilities—as a perversion of Krsna's original *varṇāśrama* system. Even in his earliest lectures, he emphasizes the importance of mutual respect among members of different *varṇas*. If the work is done for Kṛṣṇa, he tells devotees in Montreal, a potter's work is just as important as a *brahmana's*. *Varṇāśrama* means appreciating the work of others, no matter what their occupation, because it is devotional service to Kṛṣṇa. In this volume we will see Prabhupāda address these and many other concerns about *varṇāśrama*, ranging from sociology to government and economics, and we hear him explain how all aspects can be developed in a way that encourages spiritual progress. One may ask why, nearly thirty years after Prabhupāda proposed the establishment of *varṇāśrama*, there are no examples of developed *varṇāśrama* communities. Part of the reason is that the mundane social structures in which the first generation of Western devotees were brought up did not promote spiritual progress. Sometimes they did little even to promote material well being for their citizens. With this kind of experience in our childhood and youth, many of us are puzzled at how to succeed in such an endeavor, and therefore hesitant to proceed. That reservation is reasonable. It is difficult for a child of an abusive marriage to make his own marriage successful. Yet, if he is properly instructed and given supportive counseling, his marriage may be as wholesome and productive as his parents' marriage was quarrelsome and miserable. Similarly, with good instruction and supportive counseling, we will be able to create a productive, spiritually focused social structure, even though the ones in which we were brought up failed in so many ways. That good instruction and supportive counseling have been kindly provided by our founder-acarya, Śrīla Prabhupāda. The present research, Prabhupāda on *varṇāśrama* and Farm Community Development, is an effort to bring together all of Śrīla Prabhupāda's instructions on *varṇāśrama* *dharma* and the farm communities which he saw as the building blocks of *varṇāśrama* social structure. Now we have a chance to hear from Srlla Prabhupāda himself, the answers to our questions and concerns regarding the topic of *varṇāśrama* social organization. This first volume, Speaking about *varṇāśrama*, focuses on Śrīla Prabhupāda's actual spoken conversations and lectures about *varṇāśrama*. "Why focus on spoken words?" one may ask. "Isn't everything we need to know in Prabhupāda's books?" In fact, the fundamental message of Prabhupāda's books and his conversations or lectures is the same: Dedicate your human form of life to serving Kṛṣṇa. But the details and the emphasis that Prabhupāda gives when in direct conversation with his disciples is sometimes different. Disciples are able to bring their specific questions to Prabhupāda's attention, especially as they relate to current-day affairs and practical matters. In turn, Śrīla Prabhupāda, inspired by the devotees' interest, offers spontaneous response to their inquiry which gives a fresh understanding of the topics at hand. Thus, there is special value in these spoken passages, and since they are generally harder to access in written form, it is worth gathering them together in one volume for study and reference. Himavati dasi recounts a 1975 exchange between an ISKCON Governing Body Commission officer and Śrīla Prabhupāda at a Mayapur reunion. The GBC officer complained, "There are so many 'Prabhupāda said's.' Better only to accept what is in the books and tapes." Śrīla Prabhupāda replied, "No, what I say in my talks, also. Many things I say are not in my books." Hearing his conversations and lectures in chronological order gives us the chance to examine the evolution of Śrīla Prabhupāda's *varṇāśrama* presentation over time. During the earliest days he presents *varṇāśrama* as an ideal social structure, but one which is probably not possible for the present age. Nevertheless, even in that early period, he is intent on creating *brāhmaṇas*-devotees who would provide a "head" for society, giving it sound spiritual guidance. During the middle period, he proposes that ISKCON's *brāhmaṇas* provide the leadership to create a model of *varṇāśrama* in which the rest of the world can also be included. In the final phase, he presents *varṇāśrama* as an important preaching tool and a structure to be implemented initially "within our ISKCON society," with devotees in the Kṛṣṇa consciousness movement participating at every level. Right from the beginning of his preaching, Prabhupāda believed that an important strategy for spreading Kṛṣṇa consciousness was to create a body of *brāhmaṇas*, devotees who were willing to follow strict standards of spiritual discipline and who would devote their lives to studying and conveying the message of the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam* to others. The Vedic institution of hereditary *brāhmaṇas* could not be maintained in the modern age, he explained to disciples at a 1969 Gayatri *mantra* initiation in Boston. Everyone, even in India, had to be considered a *śūdra* due to the absence of the *garbhadhana-samskara* ritual sanctifying the conception of a child. But even though it was not possible to rely on the Vedic vidhi in the current age, legitimate *brāhmaṇas* could still be created by following the *pancaratrika-vidhi* or devotional regulations established by the ancient sage Narada Muni and endorsed by the medieval Vaisnava saint Sanatana Goswami in his *Hari-bhakti-vilasa* (2.12, 10.127), which is accepted *Vaisnava smrti,* or authorized Vaisnava scripture. In offering *brāhmaṇa* initiation to disciples following the *pancaratrika-vidhi* method, Prabhupāda was continuing the example set by his own spiritual master, Śrīla Bhaktisiddhānta Sarasvatī Goswami who had revived the *pancaratrika-vidhi* process, even in the face of strong protests by India's hereditary *brāhmaṇas*. These *smarta-brāhmaṇas* had objected when *śūdras* were offered *brahminical* initiation by Śrīla Bhaktisiddhanta, and they became more upset later on, when Śrīla Prabhupāda began to offer brahminical initiation to Westerners—who, according to their standards, were not even up to the level of *śūdras*. But Prabhupāda staunchly defended the initiations, citing his spiritual master and Sanatana Goswami. Furthermore, it was Prabhupāda's conviction that women could be included within the parameters of Sanatana Goswami's instructions for brahminical initiation, and thus he extended the offer of brahminical initiation to them as well. Prabhupāda's convictions were validated by tangible results. Everyone—from Indian government leaders to Western scholars and police chiefs—was impressed that Prabhupāda could take Westerners from a culture saturated with illicit sex, drugs and meat-eating, and convert them to exemplary followers of Vaisnava culture. Prabhupāda was proud of his disciples. In a commentary in the Fourth Canto of the *Śrīmad-Bhāgavatam* he states, "Preachers in the Kṛṣṇa consciousness movement have actually experienced that even the *yavanas* and *mlecchas* have taken to spiritual life on the strength of Narada Muni's *pancaratrika-vidhi*." But, success was not unmitigated. On one hand, Prabhupāda's move to create *brāhmaṇas* had produced a core group of devotees who could follow rigid standards of temple living and act as knowledgeable preachers of Kṛṣṇa conscious philosophy. But on the other hand, a large percentage of those initiated gradually faded out of active participation in Kṛṣṇa consciousness. They were not able to maintain rigorous *brahminical* standards required for living in a temple. For some, temple life was almost like a boot camp in the U.S. Marine Corps. It was a test of endurance. If the Marine Corps slogan was: "Are you good enough to get in?" ISKCON's slogan seemed to be: "Are you good enough to stay in?" Prabhupāda realized that such a strict approach would inhibit most people from adopting Kṛṣṇa consciousness. By March 1974, we hear him outlining his plans for the creation of a *varṇāśrama* college to provide the cornerstone for the development of a Kṛṣṇa conscious society which includes positions for the full range of human beings, not just those who could become satisfied as meticulous, austere *brāhmaṇas*. Reading the conversations that are part of those historic *Varṇāśrama* Walks," we can tell that this is a new approach for the devotees listening to Prabhupāda. They are surprised by the idea that Kṛṣṇa consciousness is not only for *brāhmaṇas*. This was the beginning of Prabhupāda's deliberate move to establish a total *varṇāśrama* structure and not simply to create a group of *brāhmaṇas*. Three years later in Māyāpur, in Śrīla Prabhupāda's culminating presentation on *varṇāśrama*, he emphatically reiterates his conviction that *varṇāśrama* is a critical tool for spreading Kṛṣṇa consciousness. "In big scale you cannot make all of them *brāhmaṇas* or *sannyasis*," he explains to disciples. "No. That is not possible. This is small scale. What percentage of people of the world are we attracting? Very insignificant. But if you want to make the whole human society perfect, then this Kṛṣṇa consciousness movement should be introduced according to Krsna's instructions—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, the best. That is one thing. But Caitanya Mahaprabhu said *para-upakara*. Why only a certain section should be picked up? Let the whole mass of people get the benefit of it. But then it is required to be systematic. Therefore, we have to introduce this *varṇāśrama-dharma*. It must be done perfectly. It is possible, and people will become happy." But surely devotees within ISKCON are transcendental, his followers suggest. They are *vaisnavas*, so they are above *varṇāśrama*, Surely they will not be expected to take up different roles, such as *kṣatriya*, *vaiśya* or *śūdra*. But Prabhupāda disagrees, "To become *vaisnava* is not so easy. If to become a *vaisnava* is so easy, why do so many fall down?" Even though he is proud of his disciples' achievements, that pride doesn't blind him to the fact that the one-hundred-percent-*brāhmaṇa* approach to making devotees has led to a high drop-out rate. "Why should a *śūdra* artificially be made a *brāhmaṇa*?" he challenges them. "Let him remain a *śūdra*, and if he follows strictly the rules and regulations of a *śūdra*, he'll be as good as a *brāhmaṇa*... Even if he remains a *śūdra*, he's a *vaisnava*... As a *śūdra*, he can get perfection." If the philosophy for phase one of spreading Kṛṣṇa consciousness seemed like the Marine Corps slogan, "Are you good enough to get in?" the final phase was more like the Army slogan, "Be all that you can be." "Be all that you can be—in *varṇāśrama*. Even if you can't be a *brāhmaṇa*, you can still be a *vaisnava—no* matter what your occupation is. You can still get spiritual perfection, and you can still go back to Godhead. Just learn how to serve the Supreme Lord by doing your occupational duty. Then you will gain full spiritual knowledge and full satisfaction. Because of its magnanimous spirit and the date it was delivered—February 14, 1977—this culminating presentation on *varṇāśrama* is sometimes called Prabhupāda's "Māyāpur Valentine." Here then, is real love, to establish a social system that can bring everyone-from most pious to most materialistic-back home, back to Godhead. —Hare Kṛṣṇa-devi dasi 29 April 1999 Nrsimha Caturdasi Brunswick, Maine Why is Varṇāśrama Important?