Politics and varnashrama-dharma

This is a continuation of a study on varnashrama-dharma, the beginning of which you can read by following this link.

I tell them that politics is essential to life in society, and they give me a dirty look, as if I had said the stupidest thing in the world.

In the first Back to Godhead, which was printed in 1944 , Srila Prabhupada wrote these lines concerning the politics of Independence in India (the capital letters are his):

“OUR RESOLVE MUST BE BACK TO GOD. We make plans for the future for peace amongst the nation and for civil security at home. That is quite right enough and it would be wrong to neglect it. But all our plans will come to ship-wreck on the rock of human selfishness unless we turn to God. BACK TO GOD, that is the chief need of England and of every nation."

While walking in Vrindavan with a long-time friend, I encountered Srutakirti prabhu and his new wife. I was unaware that he had remarried, and I was taken aback by her young age. This was the first time I had spoken to him, but our conversation ended before it even truly began. Even now, I am still pondering the reason behind his behavior. I suspect he didn't appreciate my blunt assertion that politics is the most influential subject of philosophy, as it arguably controls all others. That was the extent of my comment—nothing particularly controversial.

He had just returned from conducting a seminar on Prabhupada and had touched upon politics. It was at that moment I made my remark. He rolled his eyes and exchanged a look of disbelief with my friend, as if I had uttered the most absurd thing he'd ever heard. I left it at that since he and my friend had much to discuss.

His reaction led me to conclude that philosophy might not be his area of interest, which, in fact, is true for many. For someone who is at least 70 years old and served Prabhupada, his response seemed somewhat harsh to me. I am reminded of one of the first verses I learned when I joined the movement in the mid-1970s, from Rupa Goswami's Upadesamrita:

dadāti pratigṛhṇāti guhyam ākhyāti pṛcchati

bhuṅkte bhojayate caiva ṣaḍ-vidhaṁ prīti-lakṣaṇam

I particularly appreciated the last line, which holds profound significance. Sad-vidham prīti-lakṣaṇam translates to "exchanges of love."

From this mantra, I learned that Krishna's devotees cultivate relationships rooted in love, which are genuine and warm, at the very least. Srila Prabhupada emphasized that his disciples should exemplify impeccable behavior, avoiding the replication of the societal flaws he often criticized with such intensity. This exemplary conduct would be our strength and the empirical evidence of the success of the Krishna consciousness movement.

Later that same day, I encountered Srutakirti again, quite by chance. We found ourselves standing side by side, and I seized the moment to clarify the earlier misunderstanding. However, the incident repeated itself; before I could even finish my sentence, he abruptly told me to leave him alone and turned his back on me. My confusion was palpable. Here I was in Vrindavan, the holiest place on earth, facing Prabhupada's evidently disgruntled servant. He, who travels far and wide, speaking to thousands of devotees about the glories of Srila Prabhupada —a service befitting a representative in the lineage of Narada Muni— had just told me to be silent, for no apparent reason. Confusion, indeed.

The story of the Avanti brahmana, as described in the Bhagavatam, came to mind, and I sought refuge in his teachings. This brahmana, after experiencing a life of detachment that ended disastrously, abandoned that path and turned to yoga with great success. Yet, despite his dedication and devotion to Vishnu, he was insulted and mistreated by others. He understood that his tribulations were due to his past actions, a manifestation of his karma—akin to a fan still spinning after being disconnected from its power source. How else could I explain my dispute with Srutakirti prabhu? I am a well-meaning devotee, not one for catfights, turf wars, or politics disconnected from philosophy.

Two years later, in 2022, I recalled this incident amidst global political turmoil. Elections were underway in France, and the government had entangled itself in the Ukraine conflict, despite it being unrelated. From my perspective, this crisis was perpetuated by demonic leaders. I also reflected on politics in the context of the kshatriyas in India, specifically during the installation of Nrishimhadeva's murtis across the country to combat the Muslim invasion. However, the issue was not confined to India; it was universal. For instance, it was particularly acute among the eighth-century Ismailis in Iran, where sects were generally averse to political involvement, as noted by Henry Corbin.

I wrote in another message addressed to you and others on my list, the importance Prabhupada gave at the end of his life to kshatriyas and brahmanas, within the framework of the varnasrama-dharma. We can laugh all we want at politics and its agents, there can be no civilized society without them. It is hard to believe that some people imagine developing villages and rural communities around the world without taking politics into account. Especially since it represents the main and decisive tool of governments and leaders. The Bhagavad-gita affirms it: evaṁ paramparā-prāptam, imaṁ rājarṣayo viduḥ. (4.2) “This supreme science was transmitted through disciplinary succession, and the holy kings thus received it. But over time the lineage was severed, and this science, in its original integrity, now seems lost.”

Krishna states that kings are responsible for protecting the science of yoga. Here, "king" implies involvement in politics, and indeed, Krishna himself was actively engaged in political affairs.

Why, then, do so many devotees exhibit an aversion to politics and kshatriyas? In the Srimad-Bhagavatam, brahmanas do not harbor animosity towards kshatriyas; rather, they are their allies. Brahmanas are primarily concerned with spiritual realities, not politics, although they serve as advisors to kings. Kings, being more adept at handling business and organizational matters, are better suited for these roles.

Why are devotees, who are brahmanas by initiation, not aligning with Prabhupada's vision to actively consider and plan for the varnashrama system? How can they believe that with such an attitude, we will be able to lay the groundwork for this new spiritual paradigm, one that transcends narrow, sectarian esotericisms?

Politics is both a science and a philosophy. It dominates and imposes its criteria, good or bad, whether we appreciate it or not. Whenever numerous people come together, issues related to law, economics, and sociology arise and demand solutions. In essence, we cannot dispense with politics unless our intention is to remain uninvolved in the world's affairs and live as hermits.

My understanding is that this antipathy towards politics, which is neither scientifically nor philosophically grounded, stems from our indifference to varnashrama and a total focus on the spiritual world. During Srila Prabhupada's lifetime, his teachings were pragmatically grounded.

He stated, "Politics and economic reforms" can be beneficial if they are correctly guided —that is, if they aim to enhance our understanding of our relationship with God.³ Prabhupada was intent on making Krishna consciousness an indispensable and unavoidable philosophy, compelling intellectuals and politicians to adopt it for addressing contemporary issues.

After his departure, senior devotees turned to the gurus of the Gaudiya Math for advice and association. Consequently, the focus shifted from gostianandi to bhajananandi. Themes like Radhakund, Govardhan, ecstatic love, the gopis, and Krishna in the groves of Vrindavan became subjects of constant and deep meditation. Meanwhile, the concept of varnashrama-dharma began to seem tedious and uncertain to many.

Politics is science and philosophy. It dominates and imposes its criteria, good or bad, whether we like it or not. As soon as numerous humans come together, questions on law, economics and sociology are present and need solutions. In short, we cannot do without politics, unless the intention is not to take part in the running of the world and to live as recluses. To my understanding, this psychology antipathetic to politics, a psychology neither scientific nor philosophical, results from our indifference towards varnashrama and from a total focus on the other world. While Srila Prabhupada was present, his preaching was down to earth.

"Politics and economic reforms" he said, can help provided they are properly guided—that is, provided they aim at helping our understanding of our relationship with God." Prabhupada was concerned with making this Krishna consciousness philosophy an essential and unavoidable knowledge so that intellectuals and politicians will take it for solving the problems of our time. After his departure, senior devotees went to see the gurus of the Gaudiya math, to seek advice and association. Then, the focus switched from gostianandi to bhajananandi. Radhakund, Govardhan, ecstatic love, gopis and Krishna in the groves of Vrindavan became a constant meditation of the utmost importance. Besides that, the varnashrama-dharma sounded tedious and uncertain. ■

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* Back to Godhead http://www.prabhupada-books.de/btg-english/1944-1.html

** https://vedabase.io/en/library/transcripts/740307mwmay/?query=Politic+#bb269395

3. Dialectic spiritualism. Henri Bergson