Q & A with Swami B. V. Tripurari
Wed, 31 Aug 2005 21:26:14 -0700
"Those involved in Gaudiya-repercussions Vaisnavism, regardless of sect, should
understand that they are indebted to Thakura Bhaktivinoda, who saw the
need to interface our tradition with modernity to keep it alive in the
world."
Q. What is varnasrama dharma and what is its relevance to Gaudiya
Vaisnavism and the times in which we live?
A. Varnasrama dharma refers to India's scripturally based
socioreligious system consisting of four varnas, or social orders
(brahmana-kstriya-vasya-sudra), which vaguely correspond to priest,
warrior, merchant, and laborer, and four ashrams, or spiritual orders
(brahmacari-grihasta-varnaprastha-sannyasa), which correspond to
celibate student, householder, renounced householder, and monk. The
essence of varnasrama dharma is to attain balance in life between
material and spiritual pursuit. The idea behind it is that one who
understands one's psychosomatic reality is better equipped to lead a
well-balanced life and pursue the spiritual ideal. To this extent,
varnasrama dharma has value in relation to the goal of life.
The Srimad Bhagavatam says, dharmah svanusthitah pumsam
visvaksena-kathasu yah notpadayed yadi ratim srama eva hi kevalam:
"Execution of one's duty in varnasrama is only so much labor if it does
not give rise to love for Hari katha." (SB 1.2.8) It also says, atah
pumbhir dvija-srestha varnasrama-vibhagasah svanusthitasya dharmasya
samsiddhir hari-tosanam: "O best among the twice-born, it is therefore
concluded that the highest perfection one can achieve by discharging
the duties of varnasrama is to please the Personality of Godhead." (SB
1.2.13) These verses fall in the section of Srimad Bhagavatam where
Suta Goswami answers questions from the sages concerning the highest
dharma. In this very important section, it is explained that varnasrama
dharma is only as valuable as its execution pleases Hari, and we know
from the Bhagavatam itself that varnasrama dharma does not do this very
well compared to how well Bhagavata dharma pleases Hari. Bhagavata
dharma essentially means a life centered on devotion to Bhagavan Sri
Krsna.
Q. It seems to me that much of the varnasrama discussion going on in
Gaudiya Vaisnavism today is coming from men trying to maintain the
patriarchate in order to keep women in their proverbial place. There
are legitimate issues of family values behind it as well, as the family
is not faring very well today, but don't you feel that such issues
could be dealt with more easily without mixing in all the extra stuff
the varnasrama debate brings with it?
A. I agree that many of those advocating the implementation of
varnasrama have a very superficial idea of what varnasrama dharma
actually consists of. Varnasrama is very detailed and complex. The idea
of four divisions of labor and four ashrams is the basic framework, but
one would have to study the dharma sastra to fill in all the details.
Such a study might disenchant many of its modern-day advocates because
most are simply picking and choosing what appeals to them about
varnasrama while leaving the rest out. A cursory look into the "no
sannyasa for women" issue in the name of upholding varnasrama would be
revealing. Such research would mandate no sannyasa for the vast
majority of men as well, unless they are ready to sleep in the forest
and wear tree bark for underwear. Otherwise, clearly, Bhagavata or
Vaisnava dharma is above varnasrama dharma. Bhakti sastra transcends
the dharma sastra.
For information about "the no sannyasa for women" issue refer to the
following Sangas:
Women and Sannyasa
http://www.swami.org/sanga/archives/pages/..._four/m205.html
More on Women and Sannyasa
http://www.swami.org/sanga/archives/pages/..._five/m208.html
Sannyasa in Modern Times
http://www.swami.org/sanga/archives/pages/...e_six/m240.html
Q. What do you mean when you say that bhakti sastra transcends dharma
sastra?
A. Dharma sastra is meant for regulated religious life, which ideally
should lead to bhakti. Bhakti sastra describes the goal and the means
to attain that goal, which in both cases is of course Visnu bhakti.
Bhakti is hearing, chanting, and so on, about Krsna. If one has faith
that all dharmic obligations are fulfilled by bhakti alone, one treads
the path of suddha (pure) bhakti. Performing one's duties in varnasrama
only indirectly pleases Bhagavan, in a similar way that being a good
citizen pleases the president. Varnasrama is not the same as bhakti
because bhakti is about cultivating a personal relationship with
Bhagavan.
Ultimately only bhakti can give bhakti, but it is good to be religious
also, which is what the dharma sastras are about. Indeed, advanced
devotees are inclined to preach to the religious sector, giving them
the opportunity to develop faith in bhakti. However, addiction to
so-called dharma--religious duties--can also be a problem. People too
addicted to religious duties may have difficulty developing faith in
bhakti. Such persons tend to be concerned that if they do not follow
the dharma sastra they will be culpable even while engaged in bhakti.
Krsna addresses this in Bhagavad-gita when he says, sarva-dharman
paratyajya: "Forgoing all religious injunctions (dharma), take
exclusive refuge in me. I shall deliver you from all sinful reactions.
Do not fear." (Bg 18.66)
Q. If Vaisnava dharma is superior to varnasrama dharma ,why did Thakura
Bhaktivinoda tell his foremost disciple, Srila Bhaktisiddhanta
Saraswati Thakura, to preach "daiva varnasrama," and what does this
term mean?
A. Daiva varnasrama has two meanings. One meaning is a varnasrama
system in which one's varna is not determined exclusively by birth, but
rather in consideration of guna (quality) and karma (vocation). The
second meaning of daiva varnasrama refers to a form of varnasrama for
devotees. This second meaning was conceived of by Bhaktivinode Thakura
to give support to newcomers trying to take up the practice of bhakti.
Vaisnava dharma is superior to varnasrama dharma, but this does not
mean that neophyte practitioners on the path are automatically
transcendental to the influence of the modes of material nature.
Devotees still need to be engaged according to their propensities, at
least until they are pure enough to no longer be driven by those
propensities.
Q. What did Bhaktivinoda Thakura mean by the term "daiva varnasrama?"
A. Srimad Bhagavatam (12.2.12-14) says, "By the time the age of Kali
ends, the bodies of all creatures will be greatly reduced in size, and
the religious principles of followers of varnasrama will be ruined. The
path of the Vedas will be completely forgotten in human society, and
so-called religion will be mostly atheistic. The kings will mostly be
thieves, the occupations of men will be stealing, and lying and
needless violence will reduce all the social classes to the lowest
level of sudras. Cows will be like goats, spiritual hermitages will be
no different from mundane houses, and family ties will extend no
further than the immediate bonds of marriage."
More important than this is what the Bhagavatam has to say about the
beginning of Kali-yuga, which has to do with the speaking of the
Bhagavatam itself. Srimad Bhagavatam 1.18 details how the degradation
of the brahminical class marked the beginning of the age of Kali-yuga.
This chapter describes how after the disappearance of Sri Krsna, a
brahmana boy cursed the great devotee Maharaja Pariksit because the
king had ostensibly disrespected his father. This incident set
Kali-yuga in motion, showing that when brahmanas, who are supposed to
be the leaders of varnasrama society, become proud and corrupt, the
whole varnasrama system becomes corrupt. This also prompted the
speaking of the Bhagavatam, in which it is established that the best
means of deliverance in Kali-yuga is taking shelter of the holy name of
Krsna.
Study of essential scriptures, such as Bhagavad-gita,
Srimad-Bhagavatam, and Mahabharata, reveals that one's social position
(varna) is actually determined by one's qualities and activities and is
not simply a matter of birthright. When birth alone is the determining
factor, the result is asura varnasrama, or what's commonly known today
as the caste system. This corruption of varnasrama was prominent during
the time of Thakura Bhaktivinoda, so he ordered his disciple Srila
Bhaktisiddhanta to establish the correct conception of varnasrama, in
which guna and karma determine one's social position (varna).
Furthermore, he wanted to establish a type of varnasrama that would aid
those on the path of Vaisnava dharma, which is superior to ordinary
varnasrama dharma. Of course, at the time, many people thought
differently, thinking that varnasrama brahmanas were superior to
Vaisnavas. Moreover, the same misconception in which birth dismissed
one's actual qualifications had overflowed into Vaisnava dharma, and
thus in some Gaudiya Vaisnava lineages gurus were determined by birth
alone regardless of their qualities or realization. Seeing such
confusion infiltrating Gaudiya Vaisnavism, Srila Bhaktisiddhanta sought
to establish daiva varnasrama for devotees who still had material
desires, even though the path of bhakti transcends varnasrama.
Thus Thakura Bhaktivinode taught that basically there were three types
of varnasrama: a-daiva varnasrama (ordinary varnasrama), asura
varnasrama (the caste system), and daiva varnasrama (varnasrama for
Vaisnavas). His idea of daiva varnasrama for devotees comes from the
following verses of Srimad Bhagavatam: "Having awakened faith in the
narrations of my glories, being disgusted with all material activities,
knowing that all sense gratification leads to misery, but still being
unable to renounce all sense enjoyment, my devotee should remain happy
and worship me with great faith and conviction. Even though he is
sometimes engaged in sense enjoyment, my devotee knows that all sense
gratification leads to a miserable result, and he sincerely repents
such activities." (SB 11.20.27-28)
Faith alone makes one eligible to tread the bhakti marg , but on
entering this path one is not immediately freed from material desire.
Ordinarily, those with material desire are eligible to follow the karma
marg, or varnasrama dharma. However, faith in bhakti relieves them of
this burden, even while material desires remain. At the same time,
devotees should not artificially act as if they were fully realized
paramahamsas, because in most cases they will be drawn down by their
material propensities in spite of their faith. Therefore, let there be
an arrangement to engage them accordingly in consideration of bhakti.
This is the idea of daiva varnasrama for devotees. It was meant to
serve as a support for bhakti that would provide a sense of material
balance in a society of devotees.
Given the socioreligious culture in which this idea arose, Srila
Bhaktisiddhanta Saraswati Thakura organized his disciples into four
service groups and four ashrams roughly analogous to the divisions of
occupation and spiritual status described in varnansrama dharma. For
example, in his daiva varnasrama those inclined to study, preach, and
worship the Deity were considered brahmanas, and only they could take
sannyasa. Those inclined toward management were considered ksatriyas.
Householders who funded the preaching and temples were considered
vaisyas, and those with faith who performed seva but had little
spiritual discipline were considered sudras. He grouped his disciples
like this while making it clear that Vaisnava dharma was transcendental
to varnasrama dharma.
The vision of Bhaktivinoda in this regard and the dynamic attempt to
implement it by Bhaktisiddhanta are noteworthy. Through their vision
and efforts, they provide us with a precedent for emphasizing the need
for horizontal support to bring material balance to those involved in
the vertical growth that Gaudiya Vaisnavism is ultimately about.
Interestingly enough, contemporary spirituality could not agree more.
It stresses that vertical spiritual progress, although not dependent on
horizontal development, is nonetheless facilitated by bringing
psychological and social balance, as well as ethical principles, into
the life of the practitioner.
We should be proud to be members of the Bhaktivinoda parivara, and
those involved in Gaudiya Vaisnavism, regardless of sect, should
understand that they are indebted to Thakura Bhaktivinoda, who saw the
need to interface our tradition with modernity to keep it alive in the
world. We would not know of the vision of Bhaktivinoda were it not for
Bhaktisiddhanta Saraswati Thakura and his disciples.
It should be clear that the corruption of varnasrama dharma, which
inordinately stressed birth over one's qualities and activities,
overflowed into Gaudiya Vaisnavism as well. Thus in preaching the
proper conception of varnasrama, Srila Bhaktisiddhanta Saraswati
Thakura also preached against the idea that birth in a particular
parivara alone qualified one for the position of guru or acarya. This
of course led to his conception of the bhagavata guru parampara, as
discussed in my book Sri Guru Parampara: Bhaktisiddhanta Saraswati
Thakura, Heir to the Esoteric Life of Kedarnatha Bhaktivinoda
(http://www.swami.org/sanga/Books/pages/SriGuruParampara.html).
Questions or comments may be submitted at the Q&A Forum
http://www.swami.org/sanga/ or email sangaeditor@swami.org.
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Moderator: sangaeditor@swami.org
Date: Wednesday, August, 31, 2005, Vol. VII, No. 11
Readership: 11,797
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