Srila Bhaktivinoda Thakura’s Sri Caitanya-siksamrta remarks that “Some people may question the efficacy of the varnasrama system, since the countries of Europe attained great feats and fame without having a varnasrama system. But such a doubt has no substance, because these people are all recent. Due to being very bold and energetic, they have taken all the previous skills, arts and sciences, and begun to act. But gradually with time, these societies will fall, because of lack of scientific organization of varnas. Though the Aryan civilization is much older, it has remained intact with the same characteristics because of the varnasrama system.”
Srila Bhaktivinoda raises a question: “Is the system of varna in India now in a healthy state? No, though the system was established in a perfect way, it gradually deteriorated, and that is responsible for the troubles and degradation of present India. If that were not the case, India could have taken the role of an elder brother, who, in old age and retirement, could give good instruction to other nations. One should deeply consider the reason for India’s deteriorated state. The varnasrama system was established in India at the beginning of Treta Yuga, at which time the Aryans had advanced knowledge. The rule was established that each person took up a varna according to his nature, and getting a qualification through that varna, he would carry out his duties and work designated by the varna. By following this system of asrama and varna according to nature, the work of society went on smoothly. Varna was decided solely on the basis of nature for those people whose father had no varna. Jabali, Gautama, Janasruti and Citraratha are examples from Vedic history. For those whose father had a varna, their varna was decided on the basis of both father’s varna and individual nature….
….The varnasrama system continued purely for a long time, until Jamadagni and his son Parasurama, of ksatriya nature, claimed themselves as brahmanas. By following a varna contrary to their nature, out of self interest, they created friction between the brahmana and ksatriya classes. Because of this seed of enmity between the two classes, the procedure of judging varna by birth became fixed. In time, this system of varnas without reference to nature entered covertly in the Manu Samhita and other scriptures. Without possibility of attaining a higher varna, out of frustration, the ksatriyas created Buddhism to destroy the brahmana varna. But for every action there is an equally strong reaction. Therefore the class distinction based on birth became even stronger. With the conflict between exploitation of position, based on birth (the brahmanas), and disloyalty to one’s culture (ksatriyas), they gradually destroyed themselves. Those with no brahmana qualities, brahmanas in name only, began to write scriptures with their own interest at heart, thus cheating the other classes. Ksatriyas without ksatriya qualities were defeated in battle. Without their kingdoms, they began to support Buddhism. Vaisyas without vaisya nature began to preach Jainism. By this act, the great mercantile community became weakened. Laborers without sudra nature, without qualification for works of specific nature, became thieves. Running without any scriptural reference, the country came under the control of the Muslims. Shipping companies entered. The concept of service vanished. Gradually the influence of Kali deepened. The present pitiful condition of India, which was once the controller and teacher of the whole world, is not because of old age, but because of the corruption of the varnasrama system. By the desire of the Lord, the controller of all living beings and rules, may there arise again in India an empowered person who can establish the varnasrama system. The writer of the Puranas also expectantly awaits the action of Kalki.”
Srila Bhaktivinoda mentions that “all men and women of all varnas are qualified for marriage rites, worship of the Lord, helping others in distress, charity, service to guru, welcoming guests, purity of body and mind, observing festivals, serving the cow, maintaining the population, and proper conduct. Women’s special qualification is serving the husband...
...a person should do that work and follow those rules of varna which are most suitable to his nature. By honest judgment a person can determine the work and lifestyle most suitable to himself, and if he cannot do so, he should consult a competent authority. Those Vaisnavas who would like additional information on these matters should consult Gopala Bhatta Gosvami’s Sat Kriya Sara Dipika.”
Srila Bhaktivinoda Thakura remarks that “some unknowledgeable people think that sadhana bhakti is not necessary. Some prefer varnasrama and others prefer to relish prema. But from seeing the instructions concerning bhakti, a gradual process is recommended and fruitful. First a person should attain steadiness in good conduct by practicing varnasrama. Then he must progress to vaidhi bhakti. Finally, with prema, he reaches perfection. According to the amount of qualification of the individual, this form of advancement may slightly change.”
Srila Bhaktivinoda explains further that “some people think that if this process is followed, civilized life and maintenance will disintegrate. However it is simply a cheating notion to think that the goal of life is for farmers, clerks, and brahmanas to elevate themselves gradually to higher positions in varna and asrama. Such a conception of occupational duties is in terms of material advancement alone, which cannot produce any progress for the soul.”
Srila Bhaktivinoda Thakura writes: “Mahaprabhu has given instructions for surpassing such material conceptions of life and easily attaining pure spiritual life. Practice of varnasrama is for the maintenance of the body. Practice of yoga is for advancement of the mind. Sadhana bhakti is for advancement of the soul. Though the devotee may not be expert at farming, fighting, or any material occupation, he is expert in terms of the real life of the human being. A king’s minister may not be able to fire the gun expertly, but he can still act as the advisor for the soldiers and make expert arrangements for the war. Those who can see the elevated position of the devotees is actually intelligent, and can obtain the mercy of the Lord.”
Regarding the position of women in the varnasrama system, Srila Bhaktivinoda concisely sums it up as follows: “Women are allowed to enter the grhastha asrama and vanaprastha asrama only. Though some women, being exceptionally qualified, achieving high education, expert understanding of scripture and great expertise, may become a brahmacari or sannyasi, it is not the normal rule, as women are usually of weaker body, faith and discriminating power.”
“The household asrama may be considered the only asrama, since the other three asramas depend on it. Most of society takes up household life. Those who are specially qualified become brahmacari, vanaprasthi and sannyasi, but their numbers are few. Without such division of asramas according to different types of activity, social consciousness will not be complete.” (Sri Caitanya-siksamrta, Chapter Two)
At the sannyasa initiation of Gurudasa Prabhu(San Francisco ,July 21, 1975) Srila Prabhupada says, ” His wife is also great devotee, you know, Yamuna. So now Yamuna has taken a very nice path. She has also become sannyasini. Although there is no sannyasini for women, but she has voluntarily taken. She is doing very nice; therefore I advised her husband that “You also take sannyasa.”
