All glories to Śrī Śrī Guru Gauranga
Misconception and misuse of our social system
(On the basis of the most scientific application of Daiva Varnasharm Dharma system)
By Srila Shyam Das Baba
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura Prabhupāda was given the responsibility by Śrīla Saccidananda Bhaktivinod Ṭhākura for the installation of daiva varṇāśrama in our society in a very effective way to avoid disorder and disrespect visible in our society in the name of varṇāśrama-dharma. Some misconceptions can be there about this system, but some misuse of this subject matter can also be seen going on purposely. From Śrīmad Bhagavad-gītā 4.13 we can find that:
cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam (BG. 4.13)
The fourfold system of varṇāś (brāhmaṇa, kṣatriya, vaiśya and śūdra) where created by Me according to divisions of quality (guṇa) and work (karma). Although I am the creator of this system, still you should know that I am the immutable non-doer (I mean not directly involved in it).
In Gītā Bhagavan Śrī Kṛṣṇa speaking that the four divisions of the human society were created by Me, in terms of their respective Qualities and Characteristic tendency of karma habit (but surely not on the basis of birth or family lineage). And although I am the creator of this system which is very scientific by nature, still you should know that I am yet the non doer (or not directly involved in it) being absolute by nature. So here we can surely understand that to organize the whole society system in a very scientific way Śrī Kṛṣṇa Bhagavan was bound to implement the system of varṇāśrama-dharma to get the maximum most utility of human resources. I mean if I am going to engage a Brahman nature man in business, then surely I cannot expect maximum most benefit out of that, which is but the matching activity for a vaiśya nature man. So accordingly, we can see that the success or outcome of anything always depend upon the engagement of appropriate person in appropriate field. The overall development of the whole western society can prove the effective application of the formula (though partially, not fully), though we know that they are out of varṇāśrama-dharma, still the practical partial application of this formula is a great success in their life. But due to dirty politics and jealousy we are not successful in the implementation of the system in our society. Our verbal Vedic cultural approval can never give us effective result.
From Śrīmad Bhagavat Gītā we can see the indication of varṇāśrama-dharma —
brāhmaṇa-kṣatriya-viśāṁ
śūdrāṇāṁ ca paran-tapa
karmāṇi pravibhaktāni
svabhāva-prabhavair guṇaiḥ (BG. 18.41)
O Parantapa, according to the modes (of goodness, passion, and ignorance) which are born of their natures, all the duties of the brāhmaṇa, kṣatriya, vaiśya and śūdra sections are divided in a projected manner (in graded classification).
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam (BG. 18.42)
Internal and external sense control, austerity, purity, forbearance, straightforwardness, knowledge, realization, and theism certainly these are all the natural duties of the brāhmaṇa section.
śauryaṁ tejo dhṛtir dākṣyaṁ
yuddhe cāpy apalāyanam
dānam īśvara-bhāvaś ca
kṣātraṁ karma svabhāva-jam (BG. 18.43)
Valor, zeal, endurance, expertise, courage in battle, charitable disposition, and leadership certainly these are all the characteristic actions of the kṣatriya-section.
kṛṣi-go-rakṣya-vāṇijyaṁ
vaiśya-karma svabhāva-jam
paricaryātmakaṁ karma
śūdrasyāpi svabhāva-jam (BG. 18.44)
Agriculture, tending to the cows, and trade are the natural work for the vaiśya section; and natural to the śūdras is the rendering of service to the brāhmaṇa, kṣatriya, and vaiśya sections (giving assistance to their various works).
sve sve karmaṇy abhirataḥ
saṁsiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ
yathā vindati tac chṛṇu (BG. 18.45)
Self-knowledge is attained by a person who dedicates himself to the appropriate action prescribed for his natural qualification. Now hear from Me how he attains perfection in this way.
yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ (BG. 18.46)
A man achieves perfection by the performance of the appropriate duties prescribed for him according to his qualification. By the execution of his duties, he worships the Supreme Lord from whom the generation and impetus of all beings arises, and who permeates and pervades this entire universe (exercising His Supreme qualification of Lordship over one and all).
śreyān sva-dharmo viguṇaḥ
para-dharmāt sv-anuṣṭhitāt
svabhāva-niyataṁ karma
kurvan nāpnoti kilbiṣam (BG. 18.47)
Although there may be imperfections in their execution, it is better to remain faithful to one’s natural prescribed duties than to perform another’s duties immaculately. Sin is never incurred by a man conforming to his natural duties.
From Śrīmad-Bhāgavatam we can see that –
yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet (ŚB 7.11.35)
If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.
If one shows the symptoms of being brāhmaṇa, or kṣatriya or vaiśya or śūdra as described above, even if he can be seen appeared in a different class, he should be accepted according to those symptoms. In other words, if a person is born in a śūdra family but if can be found with all the qualities of a brāhmaṇa, in that case he should be accepted not only as a brāhmaṇa but also as a bonafied guru as well, whereas a born brāhmaṇa with qualities of a śūdra should be accepted as a śūdra. That is called the most scientific procedure in the way of varṇāśrama-dharma system which is called daiva varṇāśrama-dharma.
We know it very clearly from Śrīmad-Bhāgavatam that eighty one sons of Śrī Rishavdeva they were all brāhmaṇas, whereas they took birth in a kṣatriya family. Aghasta Muni took birth form a pitcher, Dronacharya took birth from the basket of arrows, Vaishista Muni took birth from Menaka apsara, Riswa Śrīnga Muni took birth from a dear mother, Go-karna Ji Mahārāja took birth from a Go-Mata, Śrīla Haridasa Thakur took birth in a Muslim family etc. But all of them are high class brāhmaṇa, no doubt in it. How & Why? Now you can realize very easily. Whereas Parashurama took birth in a Brahmin family, but his nature was found to be just matching with kṣatriya. So we see that daiva varṇāśrama-dharma is more effective or practical than general varṇāśrama-dharma, because due to misconception or mistake those blind followers cannot get any effective result, not only that but also there is every possibility to misuse this system for the gratification of dirty self-interest. This way our society is now full of corruption, no purity can be found at all at any level of our society. All contaminated and corrupted system now visible.
As per Bhagavat glorification topics found in Padma Purāṇa 1../ 30, 31,32, 34, 35 can be found below.
napasym kutrachit charmamanah santoshkarakam
kalinadharmamritrena dharyam badhitadhuna (Pad. P. 1-30)
I have not seen any peaceful condition anywhere so that I can get satisfaction of mind. At present due to the dirty influence of wicked Kali the friend of adharma all the vitals of life gone away.
sattyam nasty tapah souchamdayadanam na vidyate
udharambhorino jiva barakah katu bhasinah (Pad. P. 1-31)
There is not satya (truthfulness), tappah (austerity), no souchyam (purity), no doya (mercy), no dhana (donation) nothing can be found at present. Only those very very fallen people are bussy with their self gratification mode, always speaking rubbish way.
mandah sumandamatay manda bhagya hi- upadrutah
pasanda niratah santo viraktah saparighrahah (Pad. P. 1-32)
Very bad– still more bad minded people are followed by their very bad luck to become bussy with heartless activities, those sadhus in renounced order always busy to collect wealth and property etc.
ashrama jabanobi ruddhah thirthani saritahthata
devotayotanani attar dustoirnastani bhurisah (Pad. P. 1-34)
Ashramas are overpowered (or controlled) by Yavanas, all pilgrimages or holy water flowing rivers or temples of devatas at present all spoioled by those wicked people big way
na yogi naiba siddha ba nagani satkrio narah
kali dabanalano-addya sadhanam bhasmatam gatam (Pad. P. 1-35)
No yogi, not even siddha or no jnani can be found at present who can perform some ritualistic activities for the benefit of human being. As if all converted into ashes by the forest fire set by Kali to destroy all types of sadhan bhajan.
Also, from Śrīmad Bhāgavata Mahāpuran 12 Canto second chapter, ślokas No.1,2,3,4,5 are given below.
śrī-śuka uvāca
tataś cānu-dinaṁ dharmaḥ
satyaṁ śaucaṁ kṣamā dayā
kālena balinā rājan
naṅkṣyaty āyur balaṁ smṛtiḥ (ŚB 12.2.1)
Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.
vittam eva kalau nṝṇāṁ
janmācāra-guṇodayaḥ
dharma-nyāya-vyavasthāyāṁ
kāraṇaṁ balam eva hi (ŚB 12.2.2)
In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior, and fine qualities. And law and justice will be applied only based on one’s power.
dāmpatye ’bhirucir hetur
māyaiva vyāvahārike
strītve puṁstve ca hi ratir
vipratve sūtram eva hi (ŚB 12.2.3)
Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
liṅgam evāśrama-khyātāv
anyonyāpatti-kāraṇam
avṛttyā nyāya-daurbalyaṁ
pāṇḍitye cāpalaṁ vacaḥ (ŚB 12.2.4)
A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
anāḍhyataivāsādhutve
sādhutve dambha eva tu
svīkāra eva codvāhe
snānam eva prasādhanam (ŚB 12.2.5)
A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
Together with that we like to show some ślokas from Śrīmad Bhāgavatam 12 canto, 3 chapter, 33, 38, 43
avratā baṭavo ’śaucā
bhikṣavaś ca kuṭumbinaḥ
tapasvino grāma-vāsā
nyāsino ’tyartha-lolupāḥ (ŚB 12.3.33)
The brahmacārīs will fail to execute their vows and become generally dishonest and unclean, the householders will become beggars, the vānaprasthas will live in the villages, and the sannyāsīs will become greedy for wealth.
śūdrāḥ pratigrahīṣyanti
tapo-veṣopajīvinaḥ
dharmaṁ vakṣyanty adharma-jñā
adhiruhyottamāsanam (ŚB 12.3.38)
Uncultured men will accept charity on behalf of the Lord and will earn their livelihood by making a show of austerity and wearing a mendicant’s dress. Those who know nothing about religion will mount a high seat (Vyasasan) and presume to speak on religious principles.
kalau na rājan jagatāṁ paraṁ guruṁ
tri-loka-nāthānata-pāda-paṅkajam
prāyeṇa martyā bhagavantam acyutaṁ
yakṣyanti pāṣaṇḍa-vibhinna-cetasaḥ (ŚB 12.3.43)
O King, in the Age of Kali people’s intelligence will be diverted by atheism, and they will almost never offer sacrifice to the Supreme Personality of Godhead, who is the supreme spiritual master of the universe. Although the great personalities who control the three worlds all bow down to the lotus feet of the Supreme Lord, the petty and miserable human beings of this age will not do so.
Varṇāśrama–dharma is only applicable within this material range for all those materially bonded people—those who at least not against Veda, then what to speak more about those who are already out of Vedic culture, but when the secret svarūpa of jīva as an eternal servant of the Supreme Lord can get manifested, then in that case this varṇāśrama-dharma is no more applicable. By following varṇāśrama–dharma one cannot become a self-realized soul, only bhagavat dharma (or attma dharma) can help us to attain success in the way of self realization. But some elevated devotees like Śrīla Saccidananda Bhaktivinod Ṭhākura or Śrīvas Pandit or Shivananda Sena etc. all they are externally seen to be within varṇāśrama-dharma, but actually they are all above varṇāśrama–dharma because they are all paramahaṁsa (They are all eternal parshad of Sriman Mahaprabhu).
Similarly, the conception of discrimination between man and woman has been developed from ignorance or from self enjoying mood. Bonded jīvas cannot avoid enjoying mood due to strong influence of māyā on them. Those tattva jñānis are always aware about this material body which is made up of five elements of nature like Prithvi (Earth), Appa (Water), Tejas (Fire), Vayu (Air), Akasa (Ether), so they only can exchange love & affection with each other in relation to that cetan attma which isresting in this material body and surely not in relation to this material body, which is unstable by nature, so male body or female body is surely not their look out. From the following Upaniṣad śloka we can see the same siddhanta vichar –
attmavare srotveya drostravya nididhasitabhya (Brihad Aranyakupanishad 4.5.6)
Only in relation to cid-attma something become an object of hearing (srotveya), something become an object of darshan (drostravya), something become an object of full attention or meditation (nididhasitabhya), this is the mystery.
Due to lack of proper tattva-jñāna gradually all people become ignorant, so day by day a black cloud of ignorance started prevailing everywhere all over the world to grow the wrong material conception of blood and flesh or male and female body. So naturally due to psychological and physical weakness those women become under the control of men. Though it is true that due to psychological weakness and due to lack of physical strength, I mean due to extreme softness of their body, women should be under the control of honest husband (or father, brother, etc.), because they cannot utilize their liberty appropriate way, but still, that doesn’t mean that a conception of slavery system can be applicable on them. Śrīla Manu Mahārāja has admited this point in Manu samhita. What to speak more about the dignity of women, about which all our Veda–Upaniṣad–Purāṇas-etc. including Śrīmad-Bhāgavatam, I mean all authentic scriptures, even Śrī Caitanya-caritāmṛta, Caitanya Bhagavat etc. all can give evidence in favour of this point of glorification of women.
The society in which women are ignored and enjoyed by dishonest demoniac people, the society in which sadhus are ignored, the society in which beastly conception of enjoying mood prevailing, surely that society going to be destroyed, no doubt in it. Even in Pouranic Yuga we can find that exclusive dignity were preserved for matajis. We can see Gargi, Mairteyi, Kātyāyani, Ahalyā , Arundhati, Mandadarī , Tara, Draupadī , Kuntī Uttarā , Subhadrā , Sita, Savaitri, Satyavatī, Śabarī, all they are the excellent Idealism for us to prove their extreme honor and dignity in our society, on those days such dirty conception of enjoying mood was not there. Unity, equality and dignity for each other where found to be there in our society, both for man and woman without any discrimination. On those days those matajis could marry according to their own choice through the system of Svayambhara saba (assembly). Indian Vedic cultural heritage can prove all about the above-mentioned subject matters. Śrīman Mahaprabhu never wanted to teach us any dirty conception of discrimination mood between man and woman. Only Śrīman Mahaprabhu wanted to give us warning about yoṣit–saṅga or enjoying mood. Śrīman Mahaprabhu was always Himself very strict about yoṣit saṅga, because as per Vaiṣṇava Siddhanta we know that—“
asat-saṅga-tyāga, — ei vaiṣṇava-ācāra
‘strī-saṅgī’ — eka asādhu, ‘kṛṣṇābhakta’ āra
(Śrī Caitanya-caritāmṛta, Madhya, 22.87)
A Vaiṣṇava should always avoid the association of asat sanga. Common people are very much materially attached, especially to women. Vaiṣṇavas should also avoid the company of those who are not devotees of Lord Kṛṣṇa.
“Yoṣit” this word does not means only women, but also it means any object of enjoyment for man or woman, this is a big issue, because due to sensual enjoyment a jīva-attma can fall down and down in tama guṇa. So, a man can become yoṣit also for a woman. Kamini yoṣit (woman), kancan yoṣit (money, opulence etc.) pratiṣṭhā yoṣit (name and fame) all are very very harmful for a sādhaka, so the advice of Śrīman Mahaprabhu we can find in Śrī Caitanya-caritāmṛta that—
niṣkiñcanaṣya bhagavad-bhajanonmukhasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya
sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
hā hanta hanta viṣa-bhakṣaṇato ‘py asādhu
This is a quotation from Śrī Caitanya-candrodaya-nāṭaka (8.23).
With great lamenting mood, the Lord then informed Sārvabhauma Bhaṭṭācārya, ” ‘Alas, for a person who is seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, watching a materialist engaged in sense gratification or watching a woman who is having same mood as mentioned before is more abominable than drinking poison willingly.’ “
Also, time to time we have received some exclusive teachings from Śrīman Mahaprabhu on this topic. Just like His own personal carefulness on this topic is very spectacular, and also the punishment given by Śrīman Mahaprabu to Chotta Haridas is really remarkable. Śrīman Mahaprabhu Śrī Kṛṣṇa Caitanya told that –
‘haridāsa kāṅhā?’ yadi śrīvāsa puchilā
“sva-karma-phala-bhuk pumān” — prabhu uttara dilā (CC Antya 2.163)
When Śrīvāsa Ṭhākura inquired from Śrī Caitanya Mahāprabhu, “Where is Junior Haridāsa?” the Lord replied, “A person is sure to achieve the results of his fruitive activities.”
śuni’ prabhu hāsi’ kahe suprasanna citta
‘prakṛti darśana kaile ei prāyaścitta’ (CC Antya 2.165)
When Śrī Caitanya Mahāprabhu heard these details, He smiled in a pleased mood and said, “If with sensual intentions one looks at women, this is the only process of atonement.”
Also from Śrī Caitanya-candrodaya-nāṭaka we can find one reference already quoted in Śrī Caitanya-caritāmṛta
ākārād api bhetavyaṁ
strīṇāṁ viṣayiṇām api
yathāher manasaḥ kṣobhas
tathā tasyākṛter api (CC Madhya 11.11)
“ ‘Just as one is immediately frightened upon seeing a serpent or even the form of a serpent, one endeavoring for self-realization should similarly fear a materialistic person and a woman. Indeed, he should not even glance at their bodily features.’
About the natural tremendous feeling of attraction mood felt in between man and woman is known to all, who is there so powerful to avoid this point! This is the most vital point to be remembered by all sādhakas. Śrīla Prabhupāda told that –
kanaka-kāminī, pratiṣṭhā-bāghinī,
chādiyāche yāre sei ta’ vaiṣṇava:
sei anāsakta, sei śuddha bhakta,
saṃsāra tathāya pāya parābhāva (Vaiṣṇava Ke, Vers 11)
Ifat all kanaka-kāminī, pratiṣṭhā-bāghinī finally going to leave somebody, then he can be known as a true Vaiṣṇava –they are detached, they are pure devotees, and material māyā (saṃsāra) cannot touch them.
So there is no question of any discrimination mood shown on the part of Sriman Mahaprabhu– the Supreme Lord, what to speak more, even for our personal safety we should follow this vichar (procedure) shown by Śrīman Mahāprabhu, so each and everybody-specially those who all are in renounced order, they all must be very careful about this point to protect their own bhajan and also to check their downfall it is very important. So, all our guru-varga are always very careful about yoṣit saṅga. Śrīman Mahāprabhu speaking that even a wooden made woman doll can steal the mind of a Muni who is so careful about this point, so we should not trust our material sense organ and mind—
durvāra indriya kare viṣaya-grahaṇa
dāravī prakṛti hare munerapi mana (CC Antya-līlā 2.118)
“So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman attracts the mind of even a great saintly person.
Also from Śrīmad Mahā Purāṇa we can find the following śloka.
mātrā svasrā duhitrā vā
nāviviktāsano bhavet
balavān indriya-grāmo
vidvāṁsam api karṣati (ŚB 9.19.17)
One should not allow oneself to sit on the same seat even with one’s own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.
So both man and woman sādhakashould be very careful about this most sensitive issue, there should not be any place of any false sentiment.
Also Śrīla Prabhupāda Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura was so alert about this point, that even when unknowingly one day one old lady (his very old sister) tried to enter his library room without any pre-information, then he started shouting –“nobody there, nobody there?” at that time my Gurupadapadma Pranavananda Bramachari was somewhere there nearby, and after hearing this he started running immediately to reach Prabhupāda to discover the reason for why Prabhupāda was shouting.
At the extremely aged condition Paramahamsa Śrīla Gurupadapadma Bhakti Pramode Puri Gosvāmī Mahārāja was manifesting sick līlā, and he was taken to Bel-vew Nursing home for treatment. Even when he was almost in unconscious condition, still then he was feeling extremely sorry to except the service of nurse mataji. This was for our exclusive teachings, so that we cannot become sahajiyās to indulge in such unusual activities which is strictly prohibited by Sriman Mahaprabhu. We should not take it otherwise.