Human Society & Vaiṣṇava Dharma (Second Essay)
Human Society & Vaiṣṇava Dharma (Second Essay)
Overview
This article, ‘Human Society & Vaiṣṇava Dharma’ (Manuṣya Samāja o Vaiṣṇava Dharma) from Sajjana Toṣaṇī, (Vol.2, Issue 8) is a follow-up article to ‘Human Relations and Vaiṣṇava Dharma’. Herein, Bhaktivinoda Ṭhākura looks at the Caste Vaiṣṇavas (Vaiṣṇava Jātis) – a community of outcastes prevalent in Bengal and Odisha, and discusses how they can be integrated into a Vaiṣṇava society that adheres to varṇāśrama-dharma.
by Śrīla Bhaktivinoda Ṭhākura
(translated by Swami B.V. Giri)
Read the First Part: 🔗 Human Relations and Vaiṣṇava Dharma
The profound relationship between eternal Vaiṣṇava dharma and human society has been written about in the first essay. Considerable obstruction to sanātana-dharma is occurring in the type of society that is presently prevalent in India. It is difficult to express how far sanātana-dharma has declined because the four varṇas, beginning with the brāhmaṇas, are being determined solely by birth. If a suitable recipient does not obtain a proper activity, neither the country nor the person advances. This is why dharma is in such a deplorable condition. Therefore, social reform is absolutely necessary.
Seeing this kind of pitiable condition in society, the supremely compassionate associate of Śrī Caitanya, Nityānanda Prabhu, sowed in this land of Bengal the seed of an imperishable varṇa. That seed sprouted in the hand of Vīracandra Prabhu. Gradually, it sprouted and now exists in the form of a tree. O readers! The Vaiṣṇava Jātis (caste Vaiṣṇavas) that you have heard about is the tree we are talking about.*
*****Translator’s Note: It is said that the Vaiṣṇava Jātis of Bengal and Oḍiśā trace their origins to twelve hundred monks who had formerly followed Tantrika Buddhism – possibly Sahajayāna Buddhism, from which the term sahajiyā is thought to have arisen. These monks were converted to Gauḍīya Vaiṣṇavism by Śrī Vīrcandra Gosvāmī, the son of Nityānanda Prabhu. They were popularly known as Neḍās (‘shaven-headed’), and because of their association with Tantrika sexual practices, they were socially ostracized.
After initiating them, Vīrcandra Gosvāmī brought them before Jāhnavī Devī, who doubted their ability to adhere strictly to Vaiṣṇava dharma. To stabilise them, Jāhnavī Devī converted twelve hundred Neḍīs (Buddhist nuns) and offered one wife to each monk. Most accepted marriage and abandoned their Tantrika sexual practices. However, after some time, a number of them resumed illicit behaviour while continuing to identify as Vaiṣṇavas. Mixing Tantrika Buddhism with Vaiṣṇavism, such persons came to be known as Neḍā–Neḍīs and are counted among the thirteen apa-sampradāyas.
It is necessary to understand what kind of community the Vaiṣṇava Jātis are, and what type of person is present within that community. By examining the census data of the year 1881, we learn that at present, in the land of Bengal, there lives a community of the following description (which people call ‘Vaiṣṇava Jātis’):
Bardhman — 28,652
Birbhum – 21,411
Hooghly — 12,107
24 Parganas — 18,023
Calcutta — 7,130
Jessore — 14,861
Murshidabad — 25,038
Rajshahi — 17,081
Bogura – 11,111
Darjeeling – 576
Dhaka – 17,239
Bakarganj — 5,149
Chattagram – 2035
Bankura — 20,325
Midnapore — 81,888
Habra — 15,284
Suburbs of Calcutta — 8,635
Nadia — 21,330
Khulna — 12,939
Dinajpur — 19,349
Rangpur — 26,974
Pabna — 13,157
Jalpaiguri — 3420
Faridpur — 17,239
Mymensingh – 18024
Noakhali — 2,983
Tripura – 6,164
Cuttack – 29,614
Balasore – 23,057
Banki – 198
Chittagong Hill Tracts – 5
Puri – 7,213
Angul – 643
Grand total: 499,310
Those who are identified as Vaiṣṇava Jātis number approximately five lakhs (five hundred thousand). Among them, of every sixteen parts, ten are women and six are men.
Our readers should not think that there are only five lakhs of Vaiṣṇavas in Bengal and Orissa. Those who are situated in varṇāśrama-dharma, who have taken shelter of Vaiṣṇava dharma are many; and those who, having renounced the world and attained the stage of a wandering mendicant, are also not a few. All those mahātmās are not explained in this issue.
These five lakh Vaiṣṇavas are separate from the merits and defects of the varṇāśrama-dharma. They exist in household life as husband and wife and beget children etc. These persons do not perform the ten saṁskāras in accordance with varṇāśrama-dharma.* The ceremonies they perform on the occasion of saṁskāras are distinct from the practices of those who follow varṇāśrama. Among the Vaiṣṇava Jātis, no rituals are performed by a brāhmaṇa. They perform all activities in relation to Kṛṣṇa. They do not perform worship of other Devas and Devīs, homas, śrāddha, etc. They do not follow ritual impurity at birth and death. At marriage, they only exchange garlands. Over time, in some Vaiṣṇava families, certain rites prescribed by varṇāśrama, worship of various Devas and Devīs, and some customs passed down by generations of women folk are being followed. Among all these Vaiṣṇavas, service to Rādhā-Kṛṣṇa, festivals on sacred days, grand festivals on certain special occasions, and observances such as Hari-vāsara (Ekādaśī) etc. are observed.
*Translator’s Note: The ten saṁskāras are the principal purificatory rites marking key stages of life in the Vedic tradition. They are: Garbhādhāna (sanctifying conception), Puṁsavana (performed early in pregnancy for the child’s welfare), Sīmantonnayana (a prenatal rite for the protection of the mother and foetus); Jātakarma (performed at birth); Nāmakaraṇa (naming ceremony), Niṣkramaṇa (the child’s first outing), Annaprāśana (a child’s first intake of solid food); Cūḍākaraṇa (shaving the child’s head); Upanayana (sacred thread ceremony), and Vivāha (marriage).
If one examines the origin of the Vaiṣṇava Jātis, it appears that they were originally expelled due to actions contrary to varṇāśrama-dharma, and thereafter they bestowed upon themselves the designation ‘Vaiṣṇava. In some places, renunciates, having strayed from the path of bhakti by committing offences against Vaiṣṇavas, engaged in sexual relations with women, and when children were born from this, those children inevitably became included as Vaiṣṇava Jātis. Since the child was born from the union of a Vaiṣṇava and Vaiṣṇavī of mixed varṇas, the child is commonly called a Saṁyogī Vaiṣṇava (a Vaiṣṇava from mixed union).
Among them, some, even while dressed as renunciates, spend their time living as householders with their families.
These Vaiṣṇava Jātis often sustain themselves by begging; in some places, they also accumulate wealth through illegal means. In some provinces, they engage in agricultural work; in other regions, they make a living through dishonest trade. Amongst them, most practice singing and playing musical instruments and earn their livelihood through that.
At the time when Vīrcandra Prabhu established the community of Saṁyogī Vaiṣṇavas, he gave them only one order – “Even though you may be under the control of the senses, you shall nevertheless manage your household life through śrī-kṛṣṇa-saṅkīrtana.” Some say that during his time, there were only twelve-hundred neḍa-neḍīs. But nowadays, in place of those twelve-hundred neḍa-neḍīs, we see nearly five lakhs of Vaiṣṇavas and Vaiṣṇavīs throughout the entire land of Bengal. Twelve-hundred people could certainly earn their livelihood through singing and performing kīrtana. However, the lives of five-hundred thousand cannot be sustained solely through kīrtana and by begging alms. Therefore, it is not reprehensible for the Vaiṣṇava Jātis to engage in other businesses.
The true social position of these Vaiṣṇava Jātis should be determined. If authorities on varṇāśrama-dharma are asked, they will say that, “Except for the four varṇas, all other castes are antyaja (untouchables). Therefore, the Vaiṣṇava Jātis should be considered among the inferior castes.”
If the Vaiṣṇava ācāryas who are devoted to the Supreme Truth are asked, they will say that insofar as their dharma is free from all shackles and their household is dedicated to Kṛṣṇa, then they should be specially honoured. According to this instruction of theirs, Vaiṣṇavas who are situated within varṇa-dharma often invite Vaiṣṇava Jātis and hold grand festivals. Now it should be examined in what way the Vaiṣṇava Jātis should actually be treated.
It has already been stated that when varṇāśrama-dharma remains in a healthy condition, it has an inseparable connection with Vaiṣṇava dharma. Owing to the appearance of various abuses within that system, the need for social reform has become inevitable. If Vaiṣṇava Jātis also attract the impurities of varṇa-dharma, then both its lineages will be ruined. Therefore, if the Vaiṣṇava Jātis cannot remain pure in all respects, they will become the lowest of all societies – there is no doubt about this. The Vaiṣṇava Jātis will either become the most revered of all societies, or else they will fall into being despised by all societies. The Vaiṣṇava Jātis have no middle ground. Let us consider in what manner, if they mature, the Vaiṣṇava Jātis can become the highest community. In our opinion, if they act according to the rules and regulations prescribed below, they will become worthy of reverence.
- They should keep their society as an instrument solely for the service of Kṛṣṇa. Completely remove adverse jñāna and They must carefully observe all social customs and practices that do not hinder service to Kṛṣṇa.
- In order for society to exist, then it certainly cannot abandoned the scientific principles of organisation. Therefore, accept the eternal system of varṇa and āśrama as explained in the Śrīmad Bhāgavata. One should take special care to ensure that society does not, in any way, accept unjustified rules concerning varṇa determined simply by birth, nor rules about āśrama polluted by a lack of proper qualification.
- The ten rules compiled in sequential order on page 123 of this journal (first essay on this topic) should be observed with utmost care.
- With regard to āśrama, let the following few rules written below be observed:
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- Marriageable women and men, having obtained the approval of wise elders, should be married and, after accepting the vow of one wife and one husband, they should conduct household life.
- A student should acquire learning by observing brahmacārya and reside in a gurukula, for the purpose of travelling around the country. In such a condition, even while travelling throughout the entire world, he will be able to remain pure.
- At an advanced age, after considering one’s condition, the vānaprastha stage should be adopted.
- When renunciation born of kṛṣṇa-bhakti arises in a man endowed with brahminical characteristics, the āśrama of sannyāsa, in other words, the bhek–āśrama (bābājī), should be accepted.
- If intermingling (of varṇas) is detected, the woman or the man shall be expelled from society.
- Whoever wishes to enter such a Vaiṣṇava society with sincerity shall be accepted.
- For the uplift of society, let the practitioners of kṛṣṇa-bhakti attempt to improve the foundation of society by the cultivation of all worldly and transcendental knowledge and arts.
If the Vaiṣṇava Jātis are established in this way, then there will be no further difficulty in this land. It appears that all the Āryan descendants will, within a short time, support this community. Through proper brāhmaṇas, proper kṣatriyas, proper vaiśyas, and proper śūdras, the glory of India will shine forth again. When this happens, Satya-yuga will return and reign in the world once more. By the grace of Śrī Śrī Mahāprabhu we have obtained the seed of such progress. Now we pray that all kind-hearted persons, will analyse this matter most thoroughly and begin the work.
In the third article, we shall say many more things regarding this subject. In this matter, if proper care is taken, the people of India, especially the Bengalis, will benefit in every way. All the piecemeal efforts that are being made nowadays regarding caste reforms, reforms of marriage regulations, religious reforms, and bodily health reforms will no longer be necessary. It is our duty to properly elevate Vaiṣṇava society and make it accessible to all. All good things will be found therein. The Vaiṣṇavas alone are the ornaments of the world. May they kindly render special assistance in this matter. After offering my daṇḍavats at their feet, I conclude here.