HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE HARE RAMA HARE RAMA RAMA RAMA HARE HARE 12 страница
But what happens after an acarya’s inopportune physical demise? All his disciples may take refuge in his recorded vani to gain inspiration and positive direction for advancing the cause of Krishna consciousness. Still, it would be most unreasonable to conclude that those somewhat managerially adept individuals to whom the acarya had delegated certain arm-related executive responsibilities should, in the acarya’s absence, suddenly seek to assume the position of the society’s socio- religious head. Likewise with the subsequently deputed new generation of international, zonal, and local managers.
We could hardly think those possessed of supposed executive-class intelligence tilting toward diplomacy, compromise, duplicity, unjustifiable psychological coercion, covert administrative wrangling, connivance, collusion, and conspiracy for the forward march of various “Krishna conscious” managerial agenda or political ambitions, to be having a clearer, more advanced shastric perception of reality than those who are impartial, managerially unencumbered, and, in fact, to a much larger extent, brahminically occupied. The attempt of managerially engrossed individuals lacking superior brahminical transparency to administer institutional affairs without respecting genuine brahminical counsel simply perpetuates a socially imbalanced quasi-devotional society of cheaters and cheated – bungling bhaktas who brainlessly buy into the burgeoning business of bureaucratic befuddlement. To show due deference to the spiritual needs of the individuals who constitute the society, proper brahminical leadership must always prevail over administrative concerns.
From the Vedic sociological standpoint, we might mindfully deduce the following:
1) Brahmanas can be seen as spiritually and intellectually qualified anarchists. To practically function in the capacity duly prescribed for them in the shastras, they really require a demilitarized ambience wherein they may peacefully and creatively exercise their God-given right to be self-regulating, independently thoughtful people. Naturally, the independence afforded to them brings with it the highest constitutional responsibility, namely selfless sacrifice in the direct service of guru and Godhead.
2) Real ksatriyas are basically noble-minded God- conscious monarchists. They are meant to rule their domains on behalf of the brahmanas who in effect have factual dominion over the world on behalf of Lord Krishna.
3) Vaishyas are theistic charitable capitalists.
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4) Shudras are theocentric working-class socialists or communists.
There is a place for anarchy in human society. There is a place for monarchy in human society. So also is there a place for capitalism and communism. The daivi-varnashrama cultural paradigm scientifically accommodates these four dissimilar social ideologies in perfect equilibrium under the one banner of service to the Absolute. It is simply a matter of recognizing, facilitating, and suitably balancing the needs of different kinds of people. In view of social distinctions on the basis of diverse individual psycho-physical dispositions, it would be irresponsible on the part of any one section of society to artificially impose a single ideology upon all. This would force a state of stultification upon the social order. Similarly, encroaching upon or crippling another’s God-given station hinders the affected individual’s natural socio-constitutional development. Members of an establishment erected to facilitate the gradual progress of internal pure devotional absorption (antaranga-bhakti) may in the beginning need to be externally or conditionally engaged in light of various individual psycho- physical requirements. To that end, many devotees, while inwardly striving to cultivate pure devotional sentiments, may outwardly appear to be socially stationed on the basis of varnashrama considerations that naturally demand certain prescribed social limitations. One who has achieved a profound taste for pure devotional practices is in fact no longer obliged to strictly abide by external varnashrama laws. Vidhi-dharma chadi’ bhaje krisnera carana / nisiddha papacare tara kabhu nahe mana. “Although the pure devotee does not follow all the regulative principles of varnashrama, he worships the lotus feet of Krishna. Therefore he naturally has no tendency to commit sin.” (Cc. Madhya 22.142) For such a sadhaka, who is actually beyond mundane designations and their concomitant varnashrama obligations, adherence to varnashrama prescripts is optional. However, as long as one has yet to achieve shuddha- nama-ruci, as long as one is likely to pursue material desires, in other words, as long as one’s engagement on the basis of psycho-physical considerations is an issue, even though one may pride oneself to be a Vaishnava having received pancaratrika-diksa, or even if one happens to truly be a jata-ruci Vaishnava but has preferred to mercifully profile as a social exemplar, one must respectfully submit to the constraints upon one’s external status to avoid an escalation of adverse communal anomalies. Pure Vaishnavas doing the needful to further the cause of Krishna consciousness may externally act in any social capacity. Still, when acting as brahmanas, they must externally adhere to brahminical codes of conduct; when acting in the administrative capacity as ksatriyas, they must honorably abide by the standard social etiquette prescribed for ksatriyas; and when acting as vaishyas or shudras, they must similarly follow appropriate social protocol. Noncompliance would be rather roguish. Shri Caitanya Mahaprabhu Himself declared, naham vipro na ca nara-patir napi vaishyo na shudro naham varni na ca griha-patir no vana-stho yatir va . . . gopi- bhartuh pada-kamalayor dasa-dasanudasah. “I am neither a brahmana, nor a ksatriya . . . The only designation that I wish to accept is that of a servant of the servant of the servant of Krishna.” He was transcendentally situated. Yet, externally as a sannyasi, He very strictly followed the religious duties of the sannyasa order so as not to effect a decline of social standards. Harmonious social interdependence and cooperation within any Vedic cultural institution can come into view only when the different classes of individuals involved sensibly honor the specialties and diverse social parameters of each and every aspect of the daivi-varnashrama system.
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Amalgamation of administrative and brahminical functions is quite objectionable. Even if provisory modifications in the social complex are justified by force of emergency circumstances, they would hardly be deemed ideal. Division of labor is actually required – and for a very good reason. It is not that individuals functioning in the arms capacity, though they may be Vaishnavas, should doggedly insist on also acting as the head, as if there’s no need to acknowledge the presence of distinguished brahminically qualified Vaishnavas. Nor should they act as though there is no need for a social head. Nor should they imagine that a governing body of flapping arm-like managerially engaged individuals constitutes the highest religio- institutional headship. If for no other reason than to set a proper example to benefit others, Vaishnavas playing the part of administrators (ksatriyas), though perhaps internally very elevated, should nevertheless attune to their social role in toto by externally paying due deference to the counsel of devotees acting in the brahminical capacity. There is ample precedence for this in the examples of great Vaishnava kings such as Maharaja Janaka, Maharaja Ambarisa, Maharaja Yudhisthira, and others. Celebrated saintly ksatriyas appearing in the solar dynasty extending from Manu to Maharaja Iksvaku and others, though highly competent to act as gurus in parampara, having received through disciplic succession the highest conclusions of the Gita, nonetheless paid humble homage to the brahmanas. Even the Supreme Guru, Lord Krishna, and Lord Ramacandra, playing the part of ksatriyas, in the course of Their lilas deferentially honored and sought the good counsel of qualified brahmanas to demonstrate the principle by Their own example. Again, eligible individuals who intend to act in the brahminical or head-like capacity should voluntarily relinquish arm-like administrative designations and engagements to accept higher social responsibilities and, within the context of the institutional setting, independently situate themselves in such a way that they can practically function as a clear-thinking head without being swayed by the temptation to pursue diplomatic affairs and the like. They should focus on purely brahminical activities and as far as possible keep themselves aloof from managerial entanglements and various political exploits so that they may have the clear-sightedness and purity of heart needed for truth to spotlessly manifest in their intelligence. Pathana pathana yajana yajana dana pratigraha – these are the brahminical engagements, and it is by observable degrees of proficiency in the execution of these brahminical duties combined with qualities such as those mentioned in the Gita (shamo damas tapah shaucam . . .) that the measure of an individual’s brahminical aptitude is to be appreciated. Brahminically inclined devotees should be allowed to free themselves from those activities which tend to deter them from their resolute absorption in pure brahminical culture. By culture of appropriate activities consistent with brahminical standards, they may easily augment their personal purity, achieve respectability as trustworthy representatives of pure spiritual values, and gain the recognition and confidence of the subordinate sections of society. With due respect to all the prabhus, the current breakdown of love and trust in the society of devotees is basically attributable to the recurring, unbridled, Machiavellian dastardly hypocritical deeds of the (what is now ceremoniously palmed off as) religio-institutional leadership. The simple truth is that unless an independent, self-reliant brahminical entity is established beyond the control of the institutional governing body, there really is no viable, socially operative, shastrically warranted religio-institutional headship or armship.
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A brahmana’s principal quality of truthfulness may easily become compromised if he allows himself to come under the control of the administrative class. His cooperation with an institution’s administration does not at all require his subjugation by executive authority, provided he adheres to the brahminical codes of conduct. Mutual cooperation, as an expression of love for the institutional founder-acarya, obliges the executors to execute the will of the brahmanas under the edicts and precepts of the acarya – not that frank and honest brahmanas are minimized, affronted, and dominated by the marshal-spirited managers who in turn flatteringly court the easily corruptible, money-mad, business-brained, vaishya-like neophytes and so forth. It is not that a contingency of opportunistic so-called brahmanas shall be kept under the thumb of the executors, like pets for interpretively screwing out “shastric evidence” to momentously suit and justify purposely perpetrated apasiddhantic, communally imbalanced “party-line” miscomputations. Just as an acarya’s book trust, though fashioned to fulfill certain institutional objectives, may be constituted as an independent managerial authority beyond the jurisdiction of the institution’s governing body – just as other trusts such as M.V.T. may be similarly constituted in collaboration with their mother institution – so in the same way, a brahminical advisory entity to which a governing body must be held accountable may also be established above and beyond the jurisdiction of the institution’s governing body. If the head- like brahminical council is subordinated by the arm-like governing body, there is every likelihood that the former may be headlocked or bullied by the latter into resignedly espousing the administration’s often-half-baked discombobulated party- line policies instead of being allowed to stand up independently for truth, to which the administration must sensibly submit. In accordance with the principles of varnashrama-dharma, the governing body (an administrative entity) must be answerable to the consensus of a brahminical council. The legs are intended to carry the body under the direction of the head. The belly is to nourish the entire body to help fulfill the purpose of the body’s very existence, which is to be ascertained by the head. The arms are to protect the body’s existence under the guidance of the head. It is the head, not the arms, belly, or legs, that decides the purpose and right direction of the socio-institutional body at large. It is not that the governing-body bureaucrats should misconstrue the term “ultimate managing authority” to mean “ultimate authority,” erroneously posing themselves as the ultimate indubitable institutional overlords. It is not that devotees acting in an administrative or ruling capacity don’t need to seek the approbation and blessings of those devotees who are by and large brahminically occupied. Second-class intelligent managers are not the ultimate authority in Vedic society. First-class intellectual brahmana Vaishnavas are the ultimate guiding authority as per the daivi-varnashrama blueprint.
Just as an acarya during his physical presence checks the behavior of his zonal secretaries, so too in the acarya’s absence, an independently powerful purely brahminical intelligentsia must be recognized and solidly established to advise, correct, or even, when required, disband or dethrone the executive oligarchy when the latter strays from the unequivocal directives of guru, sadhu, and shastra. Our founder-acarya, seeing the topsy-turvy Kali-yuga condition of the world, repeatedly expressed the need to train up qualified brahmanas to assume the role of social head in order to rectify the ills of a present-day misdirected state of human affairs. To this end, it may be assumed that he tried his level best. To advocate that the establishment of an institution’s brahminical head is in any way unfeasible is to suggest that either there really is no need for a body to have a head after all, or that perhaps certain individuals are attached to a scheme of unbridled institutional dominance, erroneously thinking that Vaishnavas, who are above varnashrama, need not conform to varnashrama protocol while managerially “doing the needful,” or else that the acarya’s attempt to create a class of spiritually intelligent brahmanas to guide society was unsuccessful. However, considering his probable success, they who would be capable of offering guidance to the whole of greater humanity would certainly be qualified to positively advise the administrative-class executors of his relatively tiny institution. One might incisively question the likelihood of reestablishing a head on a macrocosmic human society if we ourselves could not even practicably implement the principle on a microcosmic scale. If a religio-institutional exemplar of daivi-varnashrama society could not be practically established, then from what living example of the thing would humanity at large have to draw? Moreover, if we were to surmise that the acarya was unable to train up qualified brahmanas, how could we ever think him successful in the matter of creating self-effulgent paramahamsa Vaishnavas fit to model as successor sampradayic Acaryas, transcendental to the sattvic brahminical qualifications in every respect? It should not be concluded, however, that “because I’m not very much spiritually advanced or qualified, none other could possibly be more advanced or qualified than me” – atmavan manyate jagat.
From the onset of Kali-yuga, brahmanas as a class lost their headship credibility in the eyes of the subordinate social divisions as a result of a general increase of religious hypocrisy and crass, self-centered petty materialism abounding particularly among those who laid claim to hereditary brahmanism. Yet simply by sidelining the brahmanas with a view to arbitrarily administer political affairs, the ksatriyas, who were no less affected by Kali’s influences, could not sustain the trust of the similarly dishonest and increasingly selfish Kali-yuga vaishyas, who in turn sought by various capitalistic maneuvers to overthrow the self-indulgent hegemonic so-called ksatriya overlords. And, of course, as history would have it, the shudras and sundry other humanoid social degenerates, unable to tolerate the exploitative monkey business of the merchants and money changers, revolted against their exploiters to uppishly establish their own brand of hedonistic honesty among thieves. That’s just the way the Kali-yuga cookie crumbled. However, despite all that, it was not at all the acarya’s intention that the Kali-yuga derangement of the varnashrama system should persist – at least not in the context of a controlled socio- religious institutional environment. If we are to accept that all the acarya’s disciplic descendants are Vaishnavas simply by dint of nama and mantra initiation, and that being a Vaishnava transcendental to varnashrama considerations renders the call to externally honor traditional daivi-varnashrama social protocol null and void even while one advantageously occupies various socio-religious incumbencies, then why waste our invaluable time discussing and discussing the acarya’s presumably insightful instructions concerning the apparently practical institutional and trans-institutional inculcation of daivi- varnashrama behavioral standards? Why pay lip-service to the organization of society in terms of the varnashrama scheme of societal divisions unless we are willing to exercise the humility, discrimination, and appropriate determination needed to honor and follow the attendant inter-class etiquette?
At the end of the day, unless one’s adherence to daivi- varnashrama-dharma in some way promotes a fondness for hearing, chanting, and remembering Radha-Krishna’s madhurya- lila-guna-rupa-nama, unless it enables one to become cognizant of one’s eternal constitutional relationship with the Lord of Vraja, moreover, unless all such external psycho-physical bodily regulation actually helps to bring one to the point of love of Godhead on the fully self-realized platform, then shrama eva hi kevalam – the whole affair is simply so much useless endeavor, leading only to the formation of another material body. Let everyone immediately get off the material platform and focus exclusively on the internal culture of unalloyed devotion, bearing very little if any concern for the rules and regulations of varnashrama-dharma. Eta saba chadi’ ara varnashrama-dharma akincana hana laya Krishnaika-sharana. “Without hesitation, one should take exclusive shelter of Lord Krishna with full confidence, giving up bad association and even neglecting the regulative principles of the four varnas and four ashramas. That is to say, one should abandon all material attachment.” (Cc. Madhya 22.93) Sarva-dharman parityajya mam ekam sharanam vraja – the most basic ABCD’s of spiritual life. Reestablishment of varnashrama principles in society, though organizationally useful and important on one level as far as institutional progress or Vedic social intercourse goes, is quite secondary and even superfluous to the culture of unalloyed devotion. It is neither the primary concern of the Acaryas nor the goal of the Gaudiya- sampradaya’s teachings. The Acaryas’ primary objective is to propagate love of Godhead, vraja-prema, via the process of nama-sankirtana, and their secondary objective is to reestablish varnashrama-dharma. Even if it is circumstantially found that an institution’s bureaucracy deviates in various ways from the pursuit of these primary and secondary sampradayic or institutional objectives, even if Kali’s clerically cloaked secret agents infiltrate various echelons of the institutional establishment to subvert, hijack, or derail the Krishna consciousness movement, that will not dissuade the faithful sara-grahi Vaishnavas, however obscure or unassuming they may be, from pursuing and, whenever required, overtly or even covertly preaching the principles of raga-marganugamana- prema-dharma. Perhaps only a very few who will be associated with them will fortunately catch the real idea and become adequately qualified to carry forth the progressive current of the sampradaya’s rasa-imbued heritage.
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