Human Relations and Vaiṣṇava Dharma (First Essay)

Overview

In this article, Manuṣya Sambandha o Vaiṣṇava Dharma (‘Human Relations and Vaiṣṇava Dharma – Part One’), first published in Sajjana Toṣaṇī (Vol.2, Issue 7) in 1885, Bhaktivinoda Ṭhākura discusses the importance of societies, how varṇāśrama should be reformed and why it is difficult to implement in today’s world, and the position of Kalki-avatāra in this Kali-yuga.

by Śrīla Bhaktivinoda Ṭhākura

(translated by Swami B.V. Giri)

We have repeatedly stated that what is referred to as the pure dharma of the jīva is itself known as Vaiṣṇava dharma*.* Jaiva-dharma is the name of the eternal dharma of the jīva. When the jīva becomes free from all designations, then his inherent nature (svarūpa) is pure and spiritual consciousness. What then is his eternal dharma? Unconditional prema. When he becomes endowed with designations in the form of material knots, then his dharma is distorted love, or love mixed with material designations. The Vaiṣṇava dharma of the pure jīva is expressed in a greatly distorted form in the bound jīva.

The bound jīva, constrained within a material body, is subject to material laws. All the various kinds of laws – physical, mental, and social – are entirely material in nature. Even though one must give up material relationships and attain one’s own true nature, material laws cannot be abandoned all at once. While remaining situated within this material body, the jīva must adopt the proper means for giving up materialism. Simply destroying the material body on the grounds that material connections are undesirable will yield no benefit. Rather, there is the danger of even greater subjugation through the sin of suicide. Therefore, for a jīva who desires to attain realisation of his true nature, the duty of preserving the body is absolutely necessary. Not only must the body be preserved, but one must also make efforts for its nourishment and growth, and for the removal of the body’s various deficiencies.

In order to maintain one’s bodily existence properly, it is absolutely necessary to adopt some means of earning livelihood. To conduct bodily life in a sinless manner, it is essential to accept a suitable āśrama and family life. Whether married and living in a household, or unmarried and adopting the life of a brahmacārī or taking sannyāsa, one must certainly adopt a conducive āśrama. A society suitable for that āśrama must also be established. Therefore, whether a viṣayī (worldly), mumukṣa (aspiring for liberation), or mukta (liberated), everyone belongs to a particular society.

Some people believe that a person engaged in worldly society cannot be called a Vaiṣṇava. Such a conclusion is a mistake. Society is in fact of three types, namely the society of viṣayīs, the society of mumukṣas, and the society of muktas. The jīva is never actually alone. He never becomes nothing. The intrinsic nature of the jīva is social. Even when freed from matter, the jīva’s association with the society of pure devotees is indispensable. Therefore, whether the jīva resides in the forest, in the household, or in Vaikuṇṭha, is he not always social? The difference between a Vaiṣṇava jīva and a non-Vaiṣṇava jīva is this –  the Vaiṣṇava jīva belongs to the Vaiṣṇava society, and the other jīva belongs to another society. The sole conclusion here is that there is no difference between Vaiṣṇava dharma and the Vaiṣṇava society.

The difference between Vaiṣṇava society and other societies is this – the sole supreme objective of Vaiṣṇava society is bhagavat-prema, and the objective of other societies is selfish desire. Those who are situated in other societies understand the ultimate purpose of life and of society to be activities such as nourishment of the physical body, gratification of the senses, morality, discussion of material science for the discovery of sense-gratifying objects, and the temporary removal of material distress. Among them, some greatly value happiness after death, some value enjoyment in the hereafter, and some value nirvāṇa, the destruction of the jīva’s existence. Jīvas situated in Vaiṣṇava society achieve favourable cultivation of love for Bhagavān through bodily maintenance, regulation of the senses, science, morality, and the alleviation of material suffering. The external form of both societies is the same, but their natures are different.

Those who have extensively analysed social science unanimously conclude that varṇāśrama is the most excellent social system. The jīva’s inherent nature cannot be destroyed while situated within varṇāśrama-dharma – rather, with its assistance, he can engage in the deliberation of bhagavat-prema with much opportunity and facility. Varṇāśrama-dharma is the only society for a Vaiṣṇava who is in the bound state. What varṇāśrama–dharma is has been discussed in detail in the First and Second Showers of Śrī Caitanya-śikṣāmṛtam. Therefore, the nature of that principle will not be discussed again here. One should simply understand that a human being, by force of his own nature, accepts one varṇa, and by force of his conditioning, accepts one āśrama, and, while maintaining his life in that way, will satisfy God.

One’s nature is formed by various actions and events. Among them, birth is only one such event. Due to circumstances, the varṇa system has become degraded because varṇa is now determined solely by birth. As a result, the activities of those situated in that system do not succeed. Observing this kind of irregularity within varṇāśrama-dharma, many kind-hearted people have become despondent about future welfare of India. This is why educated Indians make various endeavours to abolish varṇa-dharma. We have seen that the destruction of varṇa-dharma cannot lead to the progress of the world. Varṇa-dharma is the inherent nature of social human life. If varṇāśrama is abolished, the scientific society of man will be destroyed. Human beings, becoming once again savage, will incur this ancient curse (of abolishing varṇāśrama) and avail of the opportunity to live unlawfully, like wayward mlecchas. The destruction of varṇāśrama–dharma should not be the intention of any patriotic person. It is their duty to remove the impurities that have entered into varṇāśrama-dharma.

To restore varṇāśrama-dharma to a healthy state, the following few regulations must be re-established:

1. A person’s varṇa should not be determined merely on the basis of birth.

2. A person’s varṇa should be determined according to the nature that appears strongly in them through childhood associations and the process of acquiring knowledge.

3. At the time of determining varṇa, along with the individual’s nature and inclination, the varṇa of the father and mother should also be considered to some extent.

4. When the male reaches a suitable age, that is, after fifteen years of age, the family priest, the landlord, the father and mother, and a few selfless learned men of the village shall sit and determine the varṇa.

5. The question of what varṇa an adult male should have will not be brought up. However, the question of whether the adult male has acquired the qualification to inherit the father’s varṇa will arise.

6. If it is seen that he has acquired the qualification for the father’s varṇa, the samskāra shall be performed accordingly. If it is seen that he has acquired the qualification for a higher varṇa, the samskāra shall be performed for that. If it is seen that he is only fit for a varṇa lower than the father’s varṇa, then the boy shall be given two more years.

7. After two years, his varṇa shall be determined again through analysis, as before.

8. In every village, a system of social protection must be maintained, established by the landowner and paṇḍitas.

9. All these duties must be carried out according to law, for which the assistance of the ruler must be taken. The ruler is actually the preserver of varṇāśrama-dharma.

10. A person of a particular varṇa shall have the corresponding marriage samskāras and other rites. The king must impose punishment on anyone who violates this.

Now let us see whether such social regulations can be implemented nowadays. In our view, there is no possibility of carrying out such activities. Firstly, obtaining the king’s assistance is difficult. Secondly, even if the king’s assistance is obtained, it should not be accepted immediately, because until the king himself has taken shelter of varṇāśrama-dharma, it is impossible to receive impartial assistance from him in this matter. Such a major reform can never take place without impartial and straightforward assistance. The people of India also have no hope of receiving adequate help in this. Many, in the course of self-interest, will not give their assent to this desirable change. Rather, during such reform, many kinds of obstacles will arise. People of the lower varṇas, due to ignorance and folly, will be incapable of immediately abandoning their present corrupt practices. Thus, even if a few kind-hearted individuals unite, this great task cannot be accomplished immediately. A person’s varṇa should be determined according to the dominant nature that appears strongly in them.

Now see! There is danger on both sides. On one side, the insects of corrupt practices are making our society barren. If we remain silent, only misfortune arises. No auspiciousness will occur. All of our social strength, prowess, and good fortune are gradually being lost. The descendants of those Āryans, whose glories made the earth tremble for so long, have now become even more degraded than the mlecchas – and gradually, they are becoming even more degraded. Those who have a heart weep upon considering all these matters. One who has no heart will surely, step by step, fall into degradation.

On the other hand, from another perspective, various dangers become apparent.  If we reject the varṇāśrama system and establish a new form of society, then we will lose our Aryan identity, because the scientific basis of society will disappear.

For example, it will be seen that systems devoid of the caste system, such as the Buddhist society, the Jain society, the indigenous Christian society, and the Brahmo Samaj, never became well-established in India. The Buddhist and Jain societies hid in mountain caves. The indigenous Christian society was engaged only in following the mlecchas, and the Brahmo Samaj remained confined to its own circle. Among them, no one has a socially independent life. Where is Buddhist Tāntrika practice, and where is there any new social system? None of them were useful. Such seats of learning will never be of any use in India. If we immediately begin reforming varṇāśrama-dharma, then even more chaos will occur. Darkness will be visible in all directions.

Now what is the solution? We require auspiciousness. However, one should consider how auspiciousness can be easily obtained. Until varṇāśrama-dharma is properly reformed and is not established in reality, then social, personal, and spiritual misfortunes will afflict us. Bhagavān alone, as the source of all auspiciousness, will ordain that auspiciousness – there is no doubt about this.

Some people say that, according to the Purāṇas, at the end of Kali-yuga, Śrī Śrī Kalki-Deva will descend, and with the help of Devas and kings, he will re-establish varṇāśrama-dharma, then Satya-yuga will arise. But we say that this Kali-yuga is not an ordinary Kali-yuga. The previous mahātmās have referred to this as dhanya-kali (blessed Kali). It is only in an ordinary Kali-yuga that dharma is re-established at the end of the Kali age. In the blessed Kali-yuga, there is no longer a necessity to wait for the Kalki-avātara. In this Kali-yuga, the fully powerful, supremely compassionate, embodiment of divine love, Śrī Śrī Caitanya-Deva, has descended – what more can be said? By the mercy of that compassionate Mahāprabhu, all social misfortune will immediately be removed – there is no doubt. If one takes refuge at the feet of Mahāprabhu in a genuine manner, no other worries will remain.

We will speak up to this point in this issue. In the next issue, we will propose the best means for achieving social welfare and reforming the principal religious system of varṇāśrama. We hope that the kind-hearted readers, having read this small article of ours with special attentiveness, will be prepared to read the second article in the next issue. The matter which we have delved into is extremely serious. This topic must be discussed with a composed inner disposition. Many profound matters will gradually be revealed. In brief, we will say this – for Bengali society there is no matter more serious than this.

(‘‘Human Relations and Vaiṣṇava Dharma – Part One’ was first published in Sajjana Toṣaṇī, Vol. 2 Issue 7, published in 1885 and translated into English by Swami B.V. Giri)