Varnashrama brainstorming

Haribo, dear Prabhus!

If the concept of varnashrama-dharma holds any interest for you, here are some reflections inspired by Vaishnava literature. Among these sources is Shyamasundar Prabhu's book: Chasing the Rhinos with the Swami. I hope you will find value in my effort to share these thoughts, despite the somewhat unconventional form of analysis.

Shyamasundar Prabhu highlights that Srila Prabhupada enjoyed engaging with philosophical ideas: "Daily conversations on very high subjects kept him enlivened." He particularly relished his often heated philosophical discussions with the Mensa member Pat FitzGerald, contrasting British rationalism with the Vedas.

Criticism does not always imply opposition to the ideas being questioned. On the contrary, it can serve to illuminate the apparent challenges that hinder their full realization.

Srila Prabhupada placed a strong emphasis on science in his preaching. He presented varnashrama-dharma as a scientific understanding of the virat-rupa: the universal form of the Lord. Varnashrama does not solely encompass agriculture or cow protection; these are responsibilities specific to the vaishya class. What Srila Prabhupada sought were brahmanas —the head of society— who would teach the other varnas about the virat-rupa. Western philosophers often refer to this conception of God as pantheism (pan, meaning everywhere). In essence, it is the understanding that God is omnipresent.

Pantheism, a term coined during the Renaissance, finds its closest Vedic correspondence in Paramatma, another name for Kṣīrodakaśāyī-Viṣṇu. However, while pantheism emphasizes the immanence of God within the universe, the Vedic concept of Paramatma extends beyond this, encompassing both immanence and transcendence. Paramatma not only pervades the universe but also retains a personal, independent existence, making it a more comprehensive understanding of divinity.

Yet, what is the use of such an advantage if it goes unrecognized?

The understanding and establishment of varnashrama-dharma are deeply intertwined with Srila Prabhupada's appeal to science. When teaching the Bhagavad-gita or Srimad-Bhagavatam, he consistently described Krishna Consciousness as the science of God. It is important to note that he used the term science in its classical or Vedic sense, where truth is not derived from empirical observation but exists as an a priori reality. The Vedas, as the ultimate pramana (source of knowledge), illuminate eternal truths that form the foundation of varnashrama-dharma.

This perspective is largely absent in contemporary discourse, apart from a few remaining sects in India. Srila Prabhupada’s books stand out as a rare repository of this approach to science, offering valuable insights into the philosophy and history of human knowledge. It is akin to knowing Greek and Latin in a world where most people are familiar only with English. The advantage of Vedic pramanas lies in their constancy; unlike modern science, which revises its theories every decade, Vedic knowledge remains unchanged and eternal.

Yet, what is the use of such an advantage if it goes unrecognized? This brings to mind a timeless question posed by George Berkeley: “If a tree falls in a forest and no one is around to hear it, does it make a sound?” The wisdom of the Vedas faces a similar challenge: its profound truths require awareness and engagement to be fully appreciated.

The Western concept of science, now widely adopted across the globe, often begins with tabula rasa —an assumption of complete ignorance regarding the cosmic manifestation and the nature of consciousness. Unlike Vedic culture, which acknowledges absolute knowledge through śabda-pramana (revealed knowledge), modern science dismisses such truths as inaccessible or irrelevant. This perspective deems inquiries into God or the soul as unproductive, given the limitations of human intellect.

Immanuel Kant, in his Critique of Pure Reason, made this position clear, arguing that science cannot establish the objective reality of metaphysical concepts such as God or the soul. His conclusions in the 18th century profoundly influenced Western thought, leading universities to adopt a framework that excludes divinity from the study of universal laws. The late cosmologist Stephen Hawking echoed this stance, writing: “I have no desire to offend anyone’s faith, but I think science has a more compelling explanation than a divine creator.”

This materialistic worldview dominates modern education, where many educators and atheistic thinkers propagate the belief that metaphysical concepts are unnecessary for understanding life and the universe. However, this perspective overlooks the deeper questions of consciousness and civilization. It fails to address the distinction between humans and animals —a difference rooted not in biology alone but in self-awareness, moral reasoning, and the capacity for spiritual growth.

The vegan movement arises from a materialistic mindset that equates all living beings, asserting that we are all animals and therefore fundamentally equal. While their concern for animal welfare is commendable, this perspective disregards a deeper spiritual understanding. Krishna, the most notable vegetarian of all time, stated in the Bhagavad-gita: “The Vedas deal mainly with the three modes of material nature” (trai-guṇya-viṣaya veda). This encapsulates the subtle scientific forces governing the universe, as revealed in the Vedas long before humanity became aware of them. (It is worth noting that the gods had their own and longer version of the Vedas, adapted to celestial nature.)

Unfortunately, this profound religious and spiritual dimension is often ignored by the vegan movement, whose ethical framework is largely rooted in atheism.

Despite their advanced understanding of animal welfare, vegans in the 21st century often overlook the importance of cultivating virtuous character. For them, the distinction between God consciousness and dog consciousness, or cow protection versus no cows at all, seems irrelevant. They believe that the progress of civilization requires no religious considerations; materialistic science alone is seen as sufficient to determine what is good and what is bad. In their worldview, Vishnu and Krishna hold no place in these deliberations.

Srila Prabhupada: "More and more in the future Swarupa Damodar and others like him will be working to force the educated public to accept that there is God. Whatever cooperation you can give in this connection will help your own spiritual life and will give the greatest benefit to others."

Yes, we can accomplish this if we grasp the crucial need for varnashrama-dharma, which establishes a civilized and scientific society grounded in the laws of God. The concept of pantheism, or the Virat-rupa —the universal form of the Lord as described in the Srimad-Bhagavatam— will help this purpose, it is accessible intellectually, sentimentally, and devotionally. We just need to discuss it, hence the brainstorming I propose.

The world is facing an unprecedented crisis. False propaganda is rampant, and people are becoming increasingly confused. The tunnel of ignorance and demonic hegemony seems endless. Humanity urgently needs to understand what true science is, what constitutes a real society, and what defines genuine leaders.

Beyond Srila Prabhupada's teachings —a treasure trove of Vedic knowledge encapsulated in the Srimad-Bhagavatam, the cream of Vedanta— there appears to be no viable alternative to the current chaos of wild technological advancement and demonic schemes.

Varnashrama-dharma brainstorming.

Here is a reminder of the phrase Shyamasundar chose as the title of his book—it inspired the brainstorming that forms the basis of this article. “One should always be enthusiastic to try capturing the rhinoceros. That way, if we fail, everyone will say, “Never mind, nobody can catch a rhinoceros anyway,” and if we succeed, then everyone will say, “Just see what a wonderful thing they have done!” Dixit Srila Prabhupada.

"So our Kṛṣṇa consciousness movement is to give some benediction to the whole human society. It is not a sectarian so-called religion, or sentiment. No. It is a scientific movement. If you say, 'Why you are interested to save the human society?' That is Kṛṣṇa's business. Kṛṣṇa wants, God wants, that "All these living entities, they should come back home, back to Godhead. Why they are suffering?" Therefore Kṛṣṇa comes personally."

May I add —and his devotee. His devotee comes personally.

I wrote some time ago that planning a varnashrama system as a substitute for the current societal and demonic structure requires a great deal of knowledge and willpower. It’s no easy task, and I am fully aware of that. However, Srila Prabhupada believed in it. Like you, I deeply admire his original ideas, to which he dedicated himself completely. I have spent my life meditating on them.

By willpower, I am referring to a second principle that Srila Prabhupada often emphasized. It seems rather curious, as its application is difficult to grasp: in order to confront and correct the intellectuals and leaders of this world, there is a need for kshatriyas. As he said, “Otherwise, this present human civilization is dead. There must be these two classes of men: brahmaṇa and kṣatriya.”

Implementing varnashrama seems so monumental and unrealistic that I decided to question devotees in Mayapur to gather their opinions, as they were more informed than I about the movement’s activities. To my surprise, they did not believe in the feasibility of varnashrama-dharma as a practical utopia. They suggested that the project could be reconsidered in 40 years —but not now.

Well, 60 years have already passed since Srila Prabhupada expressed his wish! That makes 100 years in total, and we still don’t have any long-term plans. I haven’t seen any substantial research or initiatives moving in that direction.

A monumental project is currently under construction in Mayapur to reconstitute the universe according to the Vedic version, and farms around the world are doing their best to survive. However, when it comes to serious studies or strategies to introduce varnashrama-dharma globally, I have yet to see any significant progress.

Every day, whether in the morning as I start it, or during my activities, or even while chanting japa, I hear Srila Prabhupada’s voice: "Therefore, because we are Kṛṣṇa conscious, we are servants of God, it is our duty to save this human civilization. You see? Kṛṣṇa wants it. And to save this human civilization, these two classes are required urgently. So you American boys and girls, you are intelligent, you have got all the facilities. At least in your country, create these two classes, brahmaṇa and kṣatriya."

Tell me, seriously, is this an unreasonable dream? Should we stop thinking about it altogether? Do you still believe in it?

I find these ideas —such as kshatriyas protecting citizens from savage capitalism and evil— a golden opportunity for preaching. They are essential and unavoidable in the 21st century, especially in philosophical debates on history, science, politics, and religion.

I believe in this vision. That’s why I want to demonstrate the relevance of appealing to the qualities of brahmanas and kshatriyas as a means to address the world's problems. ■

Akileswara dasa.