Asrama and Varnasrama
smartavyah satatam visnor vismartavyo na jatucit
sarve vidhi-nisedhah syur etayor eva kinkarah
Krsna (Visnu) should always be remembered and never forgotten at anytime. All
rules and regulations mentioned in the sastra should be subservient to these
two principles. (Padma Purana 6.71.100)
An asrama is built around the above concept centered on Krsna or Visnu. Apart
from the physical meaning of a hermitage, the term asrama is also used in the
sense of varnasrama, i.e. the four orders (asrama) or occupations (varna) to
which every human being belongs. According to varnasrama there are four
orders of life namely, brahmacari asrama (celibate student life), grhastha
asrama (married life), vanaprastha asrama (life in the forest) and sannyasa
asrama (the renounced order). Varnasrama based on ones occupation are again
classified in four divisions – brahmana (priestly class), ksatriya
(administrative class), vaisya (merchant class), and sudra (worker class).
The whole varnasrama system is structured around the principal of constantly
serving the Lord and without it the structure becomes dysfunctional. The same
has been explained in the following slokas of Srimad Bhagavatam:
mukha-bahuru-padebhyah purusasyasramaih saha
catvaro jajnire varna gunair vipradayah prthak
ya esam purusam saksad-atma-prabhavam isvaram
na bhajanty avajananti sthanad bhras†ah patanty adhah
From the mouth of Brahma, the brahminical order has come into existence.
Similarly, from his arms, the ksatriyas have come, from his waist the vaisyas
have come, and from his legs the sudras have come. These four orders and
their spiritual counterparts (brahmacari, grhastha, vanaprastha, and
sannyasa) combine to make human society complete. If one simply maintains an
official position in the four varnas and asramas but does not worship the
Supreme Lord Visnu, he falls down from his puffed-up position into a hellish
condition." (Bhag. 11.5.3-4)
However, in the modern age, the essence of this varnasrama system as the
guiding principal for all activities has been mostly lost. It is said in the
scriptures, kalau sudra-sambhavah – “In the age of Kali everyone is a
sudra.” The traditional social customs are not followed, although formerly
they were followed strictly. Although externally the caste system which is
mistakenly based on ones birth exists, the true essence of varnasrama can
only be found in small groups of devotees who accept the daiva-varnasrama
system. Daiva-varnasrama follows the original classification based on the
natural qualities of a candidate, as opposed to congenital considerations.
Moreover the followers of daiva-varnasrama place more emphasis on being a
Vaisnava above any other classification of the varnasrama system. The
scriptures enjoin that the Vaisnava is above the varnasrama system:
sat-karma nipuno vipro mantra-tantra-visaradah
avaisnavo guru na syad vaisnavah sva-paco guruh
A brahmana may be expert in mantra, ritual, and the six kinds of brahminical
work performing and teaching sacrifice, studying and teaching scripture,
giving and receiving charity but if he is not a Vaisnava he cannot be a guru.
On the other hand, a Vaisnava, even if born in a family of untouchables, may
be a guru. (Padma Purana)
With the advance of the age of Kali the moral and spiritual deterioration in
society is very acute. The following verse in Srimad Bhagavatam gives some of
the symptoms of the age of Kali:
dure vary-ayanam tirtham lavanyam kesa-dharanam
udaram-bharata svarthah satyatve dharstyam eva hi
daksyam kutumba-bharanam yaso ’rthe dharma-sevanam
A holy place will be considered to be no more than a body of water located
at a distance. Beauty will simply depend upon one’s hairstyle. Filling the
belly will become the supreme goal of life and insolence will be accepted as
truth. A man who can maintain his family will be regarded as an expert, and
religious principles will be observed only for the sake of attaining fame.
(Bhag. 12.2.6)
Consequently, to maintain a healthy Krsna conscious lifestyle is almost
impossible without a facility where we may find the association of
like-minded devotees and a spiritual environment where every object, action,
or person reminds one of Krsna. Those who are intelligent enough to recognize
the futility of the rat-race of material existence and are in search of a
meaningful spiritual mode of life will always yearn to be a part of such a
spiritual family or asrama. Those that submit their lives and become members
of such a spiritual family are not bound to any obligation in this material
world that they have left behind.
devarsi-bhutapta-nrnam pitrnam na kinkaro nayam rni ca rajan
sarvatmana yah saranam saranyam gato mukundam parihrtya kartam
O King, a person who has given up all duties to take full shelter of
Mukunda, who affords shelter to all, is no longer in debt to the demigods,
sages, ordinary living beings, friends, relatives, mankind or even one’s
forefathers. (Bhag. 11.5.41)
sarve vidhi-nisedhah syur etayor eva kinkarah
Krsna (Visnu) should always be remembered and never forgotten at anytime. All
rules and regulations mentioned in the sastra should be subservient to these
two principles. (Padma Purana 6.71.100)
An asrama is built around the above concept centered on Krsna or Visnu. Apart
from the physical meaning of a hermitage, the term asrama is also used in the
sense of varnasrama, i.e. the four orders (asrama) or occupations (varna) to
which every human being belongs. According to varnasrama there are four
orders of life namely, brahmacari asrama (celibate student life), grhastha
asrama (married life), vanaprastha asrama (life in the forest) and sannyasa
asrama (the renounced order). Varnasrama based on ones occupation are again
classified in four divisions – brahmana (priestly class), ksatriya
(administrative class), vaisya (merchant class), and sudra (worker class).
The whole varnasrama system is structured around the principal of constantly
serving the Lord and without it the structure becomes dysfunctional. The same
has been explained in the following slokas of Srimad Bhagavatam:
mukha-bahuru-padebhyah purusasyasramaih saha
catvaro jajnire varna gunair vipradayah prthak
ya esam purusam saksad-atma-prabhavam isvaram
na bhajanty avajananti sthanad bhras†ah patanty adhah
From the mouth of Brahma, the brahminical order has come into existence.
Similarly, from his arms, the ksatriyas have come, from his waist the vaisyas
have come, and from his legs the sudras have come. These four orders and
their spiritual counterparts (brahmacari, grhastha, vanaprastha, and
sannyasa) combine to make human society complete. If one simply maintains an
official position in the four varnas and asramas but does not worship the
Supreme Lord Visnu, he falls down from his puffed-up position into a hellish
condition." (Bhag. 11.5.3-4)
However, in the modern age, the essence of this varnasrama system as the
guiding principal for all activities has been mostly lost. It is said in the
scriptures, kalau sudra-sambhavah – “In the age of Kali everyone is a
sudra.” The traditional social customs are not followed, although formerly
they were followed strictly. Although externally the caste system which is
mistakenly based on ones birth exists, the true essence of varnasrama can
only be found in small groups of devotees who accept the daiva-varnasrama
system. Daiva-varnasrama follows the original classification based on the
natural qualities of a candidate, as opposed to congenital considerations.
Moreover the followers of daiva-varnasrama place more emphasis on being a
Vaisnava above any other classification of the varnasrama system. The
scriptures enjoin that the Vaisnava is above the varnasrama system:
sat-karma nipuno vipro mantra-tantra-visaradah
avaisnavo guru na syad vaisnavah sva-paco guruh
A brahmana may be expert in mantra, ritual, and the six kinds of brahminical
work performing and teaching sacrifice, studying and teaching scripture,
giving and receiving charity but if he is not a Vaisnava he cannot be a guru.
On the other hand, a Vaisnava, even if born in a family of untouchables, may
be a guru. (Padma Purana)
With the advance of the age of Kali the moral and spiritual deterioration in
society is very acute. The following verse in Srimad Bhagavatam gives some of
the symptoms of the age of Kali:
dure vary-ayanam tirtham lavanyam kesa-dharanam
udaram-bharata svarthah satyatve dharstyam eva hi
daksyam kutumba-bharanam yaso ’rthe dharma-sevanam
A holy place will be considered to be no more than a body of water located
at a distance. Beauty will simply depend upon one’s hairstyle. Filling the
belly will become the supreme goal of life and insolence will be accepted as
truth. A man who can maintain his family will be regarded as an expert, and
religious principles will be observed only for the sake of attaining fame.
(Bhag. 12.2.6)
Consequently, to maintain a healthy Krsna conscious lifestyle is almost
impossible without a facility where we may find the association of
like-minded devotees and a spiritual environment where every object, action,
or person reminds one of Krsna. Those who are intelligent enough to recognize
the futility of the rat-race of material existence and are in search of a
meaningful spiritual mode of life will always yearn to be a part of such a
spiritual family or asrama. Those that submit their lives and become members
of such a spiritual family are not bound to any obligation in this material
world that they have left behind.
devarsi-bhutapta-nrnam pitrnam na kinkaro nayam rni ca rajan
sarvatmana yah saranam saranyam gato mukundam parihrtya kartam
O King, a person who has given up all duties to take full shelter of
Mukunda, who affords shelter to all, is no longer in debt to the demigods,
sages, ordinary living beings, friends, relatives, mankind or even one’s
forefathers. (Bhag. 11.5.41)
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