The Varnasrama Manifesto (ISKCON guru version) Srila Prabhupada famously said “Fifty percent of my work is not complete because I have not established varnasrama”. He translated and disseminated a sufficient amount of scriptures but did not finish building a society. It remains upon us (you) to do it. Without the backing of a sustainable social system many (most) good efforts collapse. When one has fallen, he has no other support than the earth itself. Let us make varnasrama the new ground level that no member of ISKCON ever falls lower than! An official research paper for the Government of Latvia (https://www.vestnesis.lv/ta/id/51226) on harmful religious sects quotes Harikesha’s Varnasrama Manifesto as “What is the point of foolish sentimental ideals “to live and to stay alive” in a world that consciously strives for self-destruction?”. Not true. Varnasrama fosters life and gradually brings everyone closer to The Source of all life. One ISKCON guru remarked that even pundits don’t know what is varnasrama and how to establish it. Also not true. SB 1.17 gives the basic principles, the four legs of manusya dharma. Prabhupada incorporated them as the four regulative principles, the four principles of freedom, into the Hari-Nama initiation. I believe this is the principal difference why his establishment still lingers on, in contrast to genuine preaching efforts by other paramahamsa vaisnavas. Both Vishvambaras are the protectors of the varnasrama system and are still available when you call them by name. There are sufficient references in the scriptures that connect most features of the human society (purusarthas, varnas, asramas) to the four principles. Varnasrama is not a goal in itself but a tool to develop the four principles: cleanliness, compassion, austerity and sustainability. These are not available to animals (limited to eating, sleeping, defending and sex instincts), but are mandatory for achieving the four goals of the human society, ie dharma (stability), artha (prosperity), kama (gratification) and moksa (freedom). On the top of the material structure there are yogis, the transcendentalists, who achieve the fifth and ultimate purusartha of prema (love). First one has to learn to concentrate. This is mandatory for everyone. Without a minimal level of self-control and responsibility one cannot possibly integrate into the human society. There is internal and external cleanliness. The external cleanliness is secondary and only facilitates the purity of thoughts and motivation. Purity alone qualifies one as a respectable, contributing member of society. One whose intelligence is many-branched (distracted) becomes so weak that there is no question of any other qualifications or achievements (BG 2.41). Second, one should appreciate the life in others as much as in oneself. Other people have very similar thoughts, feelings and desires. Ultimately, The Absolute Himself is a person with a distinct opinion and emotions. His energies ─ the living beings like us have these features to a lesser degree. One who develops empathy easily achieves success in business. Third, there are no dead ends in life. Any difficulties can be overcome. One who enjoys difficulty as an opportunity to grow, naturally becomes a leader and a celebrity. The fourth principle is the subtlest. In order to be happy and successful, one does not need to use others. The external resources are always limited but the internal resources are infinite. One who respects the reality, becomes respected by The Reality Himself (BG 7.17-18). Everyone has an intrinsic motivation based on the three gunas (BG 18.47: svabhava). That motivation is the price he paid for getting the human body. It should be protected (BG 3.26) and developed into a varna (profession). The material world is created first by splitting the matter into atoms (kalpa) and then by combining them in various ways (vikalpa). Sudarsana does the splitting, by its energy of time (SB5.24.14). Time differentiates the reality as the past, present and future. Living beings that enter the material world develop three types of faith (BG 14): they see happiness either in the past, present or future. Varnasrama recommends one’s profession based on that faith (BG 4.13): those who dwell on the past can be good artisans. Those who are honest with reality and live in present are the best teachers. Those who aspire for the future are the best leaders. The fourth kind likes to mix up various types of happiness and can be good businessmen. All of them are highly respectable and civilized (BG 7.18). Different (even opposite) duties are prescribed according to the chosen profession. Artisan’s work is especially conducive for the development of cleanliness, businessman's ─ for compassion, leader’s ─ for austerity and pastor’s ─ for developing sustainability. How to find one’s true motivation? It is determined at the time of birth and does not change during the life (BG 18.48). Too easy an undertaking is not appealing, nor is one too difficult. Only by doing some challenging but possible work, one can best develop and show off his abilities, bring joy to others and thus achieve gratification. It is the duty of leaders to see that everyone is engaged in accordance with their motivation. Four stages of life bring one to the stage where his principal development will happen. The four stages are studies, household, retirement and renouncement. The study stage is especially suitable for developing cleanliness. During this stage one is maintained by elders. Household stage is especially suitable for developing compassion. Trying to develop compassion without a family or dependents is very impractical. Retirement stage is most suited for austerities. The body is already partially worn-out and one is less inspired to gratify senses. Also there is no pressure to fight for existence, because one is living off savings. Renouncement stage (samskIta: samnyāsa) is best suited for developing sustainability. By this stage one has already realized that there is no need to endeavor for maintaining the body and one can devote all his time to others and to God. Only the most advanced people reach this stage. One may have already developed some of the qualifications in previous lives, but he must still pass through the above-mentioned stages in that sequence to prove his qualification. That will be quick and easy, until one reaches the limit of his development. Thus one with artisan's motivation stays in a pupil-like position his whole life, under the protection of some manager. A businessman can integrate very well in society as a householder, but cannot develop much of an austerity. A leader can pass the first three stages, but only at the stage of retirement his real progress commences. Only teachers and priests are truly capable of practicing renouncement and living indefinitely without becoming a burden for others (ISO 2). Society forms in accordance with this division of people by motivation and stage of life. The primary function of state is to provide good working conditions to all the citizens, all other functions are subordinate. Everyone has a right to work a job that is interesting, progressive, feasible, satisfying and respected by others. This actually encompasses all the human rights and all the state functions. Accordingly to the chosen position, one receives duties, different for every profession and stage of life. The more diverse the society, the stronger it is as a whole. When people do not transgress professional and social ethics, their influence grows. This is part of cleanliness, focus. Everyone should seek the position where he/she can be most useful and the leaders of society should help with that. http://awe.lv