Varnasrama: Eternal or Temporary?
Posted: Sun Mar 16, 2025 5:15 pm
Nitya-dharma & Naimittika-dharma
By Bhāva dāsa (ACBSP)
The subject of varṇāśrama-dharma can be confusing; as a result, we tend to discuss it in basic terms, as the four occupational and four familial divisions of human society. Regardless, varṇāśrama-dharma is more substantive and relevant to Vaiṣṇavas than a simple definition.
Varṇāśrama-dharma is listed under two headings, namely, “āsurī-varṇāśrama” and “daivī-varṇāśrama,” both of which have nothing in common. Being unfamiliar with their opposing differences, we may wrongly accept them as a homogeneous oneness and become confused and misled. When varṇāśrama is correctly understood through the authority of Vedic literature, under the two headings of dharma, i.e., naimittika-dharma (impermanent) and nitya-dharma (eternal), the real goal of varṇāśrama-dharma becomes evident, and its importance to aspiring Vaiṣṇavas realized.
The ultimate effect is complete emancipation from the clutches of matter, and reinstatement in Vaikuṇṭha (the eternal spiritual atmosphere); this is accomplished through the system of daivī-varṇāśrama (which is listed under the heading of nitya-dharma).
Three cumulative topics leading to this determination are: (1) recognition of the true nature of the jīvas (the living entities) as being different from their temporal manifestations, (2) understanding of the five conditions of consciousness and their resultant effects on the jīvas’ behavior (culminating in bhakti), and (3) adherence to the “sādhya-sādhana” (goal and process) of daivī-varṇāśrama-dharma.
The Nature of the Living Entities
The jīvas’ constitutional nature is sat-cit-ānanda (eternally existent, fully conscious, and permanently blissful). However, when the jīva leaves Vaikuṇṭha and descends into jaḍa-jagat (the temporary material atmosphere), its true nature becomes subjugated by the power of māyā-śakti (the illusory potency). The resultant effect is that its duration of life, its awareness of the world, and its happiness, become extremely limited.
Inescapably bound to saṁsāra (the wheel of repeated birth and death), the conditioned entities continuously transmigrate through 8,400,000 species of life. This transmigration of the jīvas is determined by one’s conditioned consciousness at the time of death (while in the human form).
Bhagavān Śrī Kṛṣṇa confirms this in the Bhagavad-gītā (8.6):
yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram
taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ
"Whatever state of being one remembers when he quits his present body, in his next life, he will attain to that state without fail."
Continuously enthralled by the fanciful displays of the illusory energy, it forever remains bound and bewildered. The more intensely it seeks material enjoyment, the farther it falls into darkness. In such a stupefied state of a deep sleep, it accepts itself to be nothing more than matter and continues forever on the path of delusion, moving further and further away from its original home.
The Five Conditions of Consciousness
“The spirit soul deluded by māyā passes through five distinct conditions: ācchādita-cetanā, covered consciousness; saṅkucita-cetanā, contracted consciousness; mukulita-cetanā, budding consciousness; vikasita-cetanā, unfolded consciousness; and pūrṇa-vikasita-cetanā, full-blown consciousness.” [Śrīla Bhaktivinode Ṭhākura/Jaiva-dharma/16.4]
In the first condition, ācchādita-cetanā (covered consciousness), the jīvas are born into deficient bodily forms, including plants, trees, and rocks, etc. They have completely forgotten their eternal nature and are now forced to accept their existence in the six transitory stages of birth, growth, maintenance, production of by-products, dwindling, and death. In this condition, there is no capacity to inquire into the nature of the self, of God, or of the relationship between the two. Due to severe karmic reaction, they simply exist, with scarcely a sign of consciousness.
In the second condition, saṅkucita-cetanā (contracted consciousness), the bodies of these materially conditioned jīvas include insects, birds, beasts, reptiles, and aquatics, etc. These souls have a level of consciousness that allows them to be more aware of their surroundings but are unaware of the ultimate purpose of life. They possess the ability to interact with others, develop relationships, and show emotions, etc. Nevertheless, their principal concern is focused on eating, sleeping, mating, and defending.
In the third condition, mukulita-cetanā (budding consciousness), the jīvas have attained the human platform. Such jīvas include those who lack faith in Bhagavān, those who are nīti-śūnya (lawless and immoral), and those who are nirīśvara-naitika (atheistic, but moralistic and law-abiding).
In the fourth condition, exist the further evolved human beings, with vikasita-cetanā (unfolded consciousness). They include the seśvarā-naitikas (who are theistic and have faith in Bhagavan), and the sādhana-bhaktas (whose actions are tempered by the regulations of sādhana-bhakti, and who are gradually acquiring the spontaneous attraction of rāgānugā-bhakti).
In the fifth condition, are those with pūrṇa-vikasita-cetanā (full-blown consciousness), the bhāva-bhaktas (who possess spontaneous attraction and attachment (rati)). At this stage, rati, which is counted as one of the nine forms of prema, makes a ”shy” appearance.
Regarding these five levels (or conditions) of consciousness, Śrīla Bhaktivinode Ṭhākura states in his book, ”Jaiva-dharma” (17.5), the following:
“The material conditioning of the jīva remains therefore throughout the period of sādhana-bhakti, even spilling over into the beginning stage of bhāva-bhakti, though only residual amounts persist. Therefore, the authorities in our line have included sādhana-bhakti and bhāva-bhakti within the five levels of consciousness considered māyā-kavalita, under the influence of māyā.”
Prema on the other hand, is situated above the five conditions of consciousness and is not influenced by even the slightest tinge of māyā.
The Sādhya-Sādhana of Varṇāśrama-dharma
Sādhana-bhakti is listed under the heading of māyā-kavalita, not because the process is influenced by māyā, but because the sādhaka (the practitioner of bhakti-yoga) is under the influence.
Sādhana-bhakti contains two parts, namely, vaidhī-bhakti (regulative) and rāgānugā-bhakti (spontaneous). These are also referred to as vaidhī-sādhana-bhakti and rāgānugā-sādhana-bhakti. Sādhana-bhakti is one of the ten meanings for the word bhakti (devotion). The other nine are different forms of prema.
The system of daivī-varṇāśrama includes sādhana-bhakti under the guidance of a bonafide Vaiṣṇavas guru (a Kṛṣṇa conscious spiritual master). This system helps the sādhaka advance on the bhakti-mārga (path of devotional service) and reach the ultimate goal of life (kṛṣṇa-premā).
Such a guru does not promote a system that may continue the disciples material bondage—even that of dharma (religion), artha (economic development), kāma (fulfillment of desires), and mokṣa (liberation).
The Vaiṣṇava guru’s priority is on promoting the consciousness of the disciple to the condition of pure loving devotional service to Lord Hari. Śuddha-bhakti (unalloyed devotion), is the goal of sādhana-bhakti, and the real goal of varṇāśrama
pañcama puruṣārtha-premānandāmṛta-sindhu
mokṣādi ānanda yāra nahe eka bindu
"For a devotee who has actually developed bhāva [love of Godhead], the pleasure derived from dharma, artha, kāma and mokṣa appears like a drop in the presence of the sea." (Cc. Ādi 7.85)
If on the other hand, one rejects the guidance of the Vaiṣṇava guru and claims the results for its selfish enjoyment (not offering the results to the Lord for His satisfaction -- hari-toṣaṇa), it is following the principals of āsurī-varṇāśrama—the materialistic varṇāśrama and remains bound to saṁsāra.
In “Prema-Vivarta,” by Śrīla Jagadananda Pandita, Svarūpa Dāmodara Goswāmī replies to Raghunātha dāsa’s inquiry regarding householders and their prescribed duties in Varṇāśrama.
Svarūpa Dāmodara Goswāmī states:
“The sincerely devoted person intelligently executes from amongst his prescribed duties of varṇāśrama only that which is conducive to pure devotional service. And by diligently rejecting those duties which are detrimental, he attains the platform of pure devotion [śuddha-bhakti]. Therefore, one should not be overly attached to stringently following the prescribed varṇāśrama duties, but he has to simply unflinchingly render unalloyed devotional service, and by so doing, he emulates the hallowed path of saintly persons. Rejecting the overly rigid rules and regulations of varṇāśrama assists in elevating one to the platform of a pure Vaiṣṇava. The most important regulation is to constantly remember Lord Kṛṣṇa, and the strictest rule is to never forget Him.”
Śrīla Bhaktivinode Ṭhākura in the ”Jaiva-dharma” (JDH 17.5), states:
“Amongst those souls who are liberated, complete emancipation from subservience to māyā is only eventually accomplished by those jīvas blessed with śuddha-bhakti to Śrī Hari. The imprisonment of the jīva began when the jīva forgot his position as the eternal servant of Śrī Kṛṣṇa. This forgetfulness is the original offence of the jīva and is the root of all the jīva’s subsequent offenses. Only the mercy of Śrī Kṛṣṇa can forgive all these offences and nothing else. Therefore, the mercy of Śrī Kṛṣṇa is alone the indispensable instrument that can fully release the jīva from the captivity of māyā.”
In conclusion, when we discuss varṇāśrama, we need to establish a clear distinction between whether the discussion is regarding the impermanent form varṇāśrama (naimittika-dharma) or in the eternal form varṇāśrama (nitya-dharma); otherwise, as stated previously, we may inadvertently cause confusion.
As Gauḍīya Vaiṣṇavas, our goal is pure bhakti, as promoted by the ācāryas in our line. , the goal of life, Kṛṣṇa prema!”, we should know that it achieved through process of daivī-varṇāśrama, the transcendental varṇāśrama system,, also known as,
Other standards of varṇāśrama exist, but they should be understood as inferior to daivī-varṇāśrama, as they do not result in kṛṣṇa-premā.
In a future edition, we will expand on the topics of daivī-varṇāśrama-dharma, saṅkīrtana-dharma (the yuga-dharma), and śaraṇāgati (the mood of pure unadulterated loving devotion—śuddha-bhakti).