Varnasrama – Vedic Social Organization

Definitions

The Word dharma is defined by Monier-Williams' dictionary as follows:

1. That which is established or stands firm, a statute, decree, law;
2. usage, practice, following custom or rules of conduct, duty;
3. justice, righteousness (often as a synonym for punishment);
4. virtue; morality, religion, religious merit, good works, that which accords with rules and law, that which accords with nature;
5. personification of justice (Indra or Yamaraja), Vishnu, Prajapati, bull, dove;
6. nature, character, peculiar condition or essential quality, property, mark, specificity (svabhava);
7. sacrifice;
8. association with the virtuous;
9. religious abstraction, devotion.

From these qualities, Srila Prabhupāda highlights several meanings: religion, duty, and the inseparable quality or function of an object.

The word varna is defined by Monier-Williams' dictionary as follows:

1. a mantle, covering;
2. a lid or cover;
3. outward appearance, exterior, form, figure, shape, color;
4. color of the face, especially a good color, brightness, beauty;
5. color, dye, pigment (for painting or writing);
6. color: race, species, character, nature, quality, property (applicable to both humans and things);
7. class of men, tribe, estate, caste: brahmanas, kshatriyas, vaishyas, shudras;
8. letter, sound, vowel, syllable, word;
9. musical sound or note;
10. composition of a poem or song;
11. praise, recognition, immeasurable greatness or quantity;
12. gold;
13. religious rite;
14. one who is able to protect oneself.

Prabhupāda highlights these meanings: color and social class, nowadays called caste.

The word ashrama is defined by Monier-Williams' dictionary as follows:

1. abode of a hermit, abode of ascetics, cell of a hermit or saint;
2. Life stages for brahmanas: Brahmacharin – student of the Vedas, Grihastha – householder, Vanaprastha – hermit, Sanyasin – one who has cast off all worldly concerns, sometimes called bhikshu – religious beggar;
3. tent erected on festive occasions;
4. college or school;
5. forest thicket.

Prabhupāda highlights these meanings: the home of a spiritual teacher where students study the Vedas, a place where people practicing spiritual life reside, and a stage of spiritual life.

Nitya Dharma and Naimittika Dharma

In the book "Jaiva Dharma" – "The Religion of Living Beings", Bhaktivinoda Thakura speaks about the fact that every object (vastu) which has existence also has its own existential function, which is called dharma. The dharma of sugar is to be sweet, the dharma of water is to be wet. The innate existential function is called nitya dharma – the constant or eternal function. When a real object enters an environment foreign to it, its existential function changes and takes on a different form. For example, overheated sugar becomes bitter; frozen water loses the property of wetness. This altered function of the object is called naimittika dharma – a temporary function.

Since the soul is eternal, its nature is also eternal. This means that by removing the situations that create temporary functions, its eternal function – nitya dharma or sanatana dharma – is naturally restored.

For Whom is Dharma Suitable?

The Vedas divide all living beings into two categories: uncivilized living beings and civilized living beings. Uncivilized beings are those who know nothing about their dharma. These include animals and people who live only for pleasures and do not strive for self-realization. The Vedas say:

This definition of an uncivilized person differs somewhat from the definition of a civilized person in Western culture, where civilization is perceived as technological progress. Civilized living beings are those who perform dharma, i.e., perform their religious duties to society and themselves. These are humans and various higher beings, such as demigods.

Undoubtedly, Varnasrama dharma is intended for civilized living beings or those striving to become such. The Vedas state that a Vaishnava – a person devoted to Krishna – is higher than a Brahmana – the highest social class. This means that a Vaishnava automatically performs the duties assigned to a Brahmana and even more.

Varnasrama belongs to naimittika dharma – that is, the temporary functions of the soul. But as long as the nature of the soul is altered due to the influence of material energy, it must perform these functions.

Adharma – Five Branches of Irreligion

In the material world, dharma can and does have its reflections, which are called adharma. If the word dharma can be interpreted as religion, then adharma undoubtedly means that which resembles religion but is not.

One example of adharma is modern Hinduism, which is full of all five manifestations of adharma.

Varnasrama Dharma – A Perfect Social Order

The word varnasrama means a system of social and spiritual distribution. Every person is governed by a certain guna, which determines how valuable they are to society. Krishna says in BG 4.13:

Purpose

Two types of varnasrama dharma are distinguished: one seeking material goals (dharma, artha, kama, moksha) and one seeking to satisfy Krishna (daivi varnasrama). Essentially, it is a system of cooperation where everyone serves Krishna according to their abilities. Our primary duty is our duty to God.

SB 1.2.13 states:

The Caste System

When speaking of a caste society, the unattractive issue of privilege immediately arises. Hinduism is usually associated with a caste system where brahmanas and kshatriyas are privileged estates exploiting others. Of course, brahmanas stand at the top, enjoying power and people's obedience. Indeed, that is what happened. In the 12th Canto of Srimad Bhagavatam, it is said that in Kali-yuga demons will be born as brahmanas. Such brahmanas demand rights and respect for themselves but do not want to perform the duties assigned to the brahminical estate.

Duties and Varnas

Ashramas – Four Stages of Spiritual Life

Prabhupāda said that first one must create varnas, and then ashramas, or divisions of spiritual life. Since people belong to various gunas, the spiritual practice they engage in is also different. According to the Vedic system, brahmanas had to pass through four stages of life: brahmacharya, grihastha, vanaprastha, and sannyasa. Kshatriyas were assigned the first three stages (sannyasa is not recommended for them). Vaishyas should not accept vanaprastha – they can live religiously at home until the end of their lives. For shudras, only one ashrama applied. They had no need to study in a gurukula – everything a shudra needs, he can learn in the family or by serving.

The higher estates were required to send their children to schools where they lived as brahmacharis (students who observed celibacy). At the age of 20-25, they could marry, and at the age of 40-50 – leave the family and go to the forest (vanaprastha). In the final stage, a person would accept sannyasa – a status of renounced life. A true sannyasi would not stay in the homes of grihasthas longer than it takes to milk a cow (so as not to become attached).

Of all four layers of spiritual life, only grihasthas were allowed limited sensory satisfaction. However, this also meant that the grihastha supports the family and all other layers: brahmacharis, vanaprasthas, as well as sannyasis.

At the junctions of day and night, specifically having risen early in the morning and in the evening, a person must fully immerse themselves in reflections about the spiritual master, fire, the sun god, and Lord Vishnu.

Varnasrama Dharma and ISKCON

Srila Prabhupāda said that ISKCON is a brahminical movement and its goal is to create a brahmana class in society. Only then can all other layers function properly. The Rig Veda compares the brahmanas to the head of the universal form (virat-purusha) – they coordinate the work of all body parts.

Sri Chaitanya Mahāprabhu rejected the varnasrama system as a direct means of reaching Krishna, but did not deny the necessity of the system itself for social organization. The most important thing is to approach a spiritual master and learn bhakti yoga. Many of Chaitanya's associates were family people (Pundarika Vidyanidhi, Sivananda Sena, etc.), not just sannyasis.

In today's society, roles are intertwined (mixed varna). In ISKCON, we strive to restore this culture, but it is a long process. Most members start from the position of a shudra (service), but through sadhana-bhakti, study of scriptures, and the holy name, they can rise to become brahmanas (vipra – the learned).