Varnashrama system explained by Bhaktivinode Thakur

Varnashrama system explained by Bhaktivinode Thakur – why it failed

(taken  from his book Sri Caitanya Siksamrta- Third Shower: Qualification for Work and Varna)

The varnashrama system continued purely for a long time until Jamadagni and his son Parasurama claimed to be brahmanas., though both had the mentality of ksatriyas.

By following a varna contrary to their nature out of self interest they created friction between the brahmanas and ksatriya classes. As a consequence of this deviation, the seed of enmity between the two classes and the procedure of judging varna by birth became fixed. In the course of time this system of varnas without reference to the inner nature entered covertly in the Manu Samhita and other scriptures. Wtihout the possibility of attaining a higher varna out of frustration the ksatriyas created Buddhism.

To destroy the brahmana varna. However 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 by the brahmanas the disloyalty to ones culture by the ksatriyas they gradually destroyed themselves.

Those with no brahminical qualities thus brahmanas in name only began to write scriptures with their own selfish interest at heart, thus cheating the other classes.

Ksatriyas without ksatriyas qualities were defeated in battle. Without their kingdoms they began to support Buddhism. Vaisnas without the vaisya nature began to preach Jainism. By this act the great mercantile community became weakened. Laborers without sudra nature without the qualification for works of a specific nature became thieves and dacoits. Running without any scriptural reference the county came under the cntrol of the Muslims. Shipping companies entered. The concept of service vanished. Gradually the influence of kali deepened.

The present pitiful condition of India once the controller and teacher of the whole world is not because of old age but because of the corruption of the varnashrama system By the desire of the Lord the controller of all living beings and propounder of the rules and regulations of humans society may there arise again in India an empowered person who can establish the varnashrama system, The write of the Puranas, like us, also expectantly awaits the assistance of the Kalki avatara.

Some Conclusions – Even though we know Parasuram is listen in SB as one of the incarnations of Vishnu we see here, according to Bhaktivinode Thakur, how he was instrumental in bringing Kali yuga into play. Just like Lord Siva came as Sankaracarya and preached mayavada and Buddha preached atheism-all these great souls came with a definite purpose in mind and also under the order of the Supreme Lord Krsna.

How can any ordinary soul know what is really going on in the world? Here is the answer given by another of Krsna’s direct representatives.–Srila Prabhupada:

“Unless one is under the shelter of a realized spiritual master, his understanding of the Supreme is simply foolishness” quote from TLC

LA July 13 1971—Prabhupāda: Unless one is prepared that “I am accepting somebody as my spiritual master. I must accept whatever he says,” if there is any doubt, that “I cannot accept his words verbatim,” then one should not accept him as spiritual master. That is hypocrisy,

——

FEb 14 1977 Mayapura  room conversations-just a small part of it….

Prabhupāda: No. Our position is different. We are trying to implement Kṛṣṇa consciousness in everything. And Caitanya Mahāprabhu personally took sannyāsa. He rejected completely material. Niṣkiñcana. But we are not going to be niṣkiñcana. We are trying to cement the troubled position of the… That is also in the prescription of Bhagavad-gītā. We are not rejecting the whole society. Caitanya Mahāprabhu rejected everything, ihā bāhya. Rejected meaning, “I do not take much interest in this. “Bāhya.” It is external.” He was simply interested in the internal, the spiritual. But our duty is that we shall arrange the external affairs also so nicely that one day they will come to the spiritual platform very easily, paving the way. And Caitanya Mahāprabhu, personality like that, they have nothing to do with this material world. But we are preaching. We are preaching. Therefore we must pave the situation in such a way that gradually they will be promoted to the spiritual plane, which is not required.

Satsvarūpa: Varṇāśrama is not required.

Prabhupāda: Not required. Caitanya Mahāprabhu denied, “I am not brāhmaṇa, I am not kṣatriya, I am not this, I am not this.” He rejected. But in the Bhagavad-gītā, the cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]. So we are Kṛṣṇa…, preaching Kṛṣṇa consciousness. It must be done.

Note-So SP is making or showing the difference between Vaisnava and the rest of society. He says later it is not so easy to become Vaisnava otherwise why so many devotees are falling down?

Hari-śauri: But in Caitanya Mahāprabhu’s practical preaching He only induced them to chant.

Prabhupāda: That is not possible for ordinary man.
Hari-śauri: What, to simply induce people to chant?
Prabhupāda: Hm?
Hari-śauri: He only introduced just the chanting.
Prabhupāda: But who will chant? Who’ll chant?

Satsvarūpa: But if they won’t chant, then neither will they train up in the varṇāśrama. That’s the easiest.

Prabhupāda: The chanting will be there, but you cannot expect that people will chant like Caitanya Mahāprabhu. They cannot even chant sixteen rounds. (And) these rascals are going to be Caitanya Mahāprabhu.

Note-here again he is comparing some devotees to rascals who cannot even chant 16 rounds-and they want to be like Lord Caitanya?

Satsvarūpa: No. But if they at least will chant and take some prasāda…

Prabhupāda: Chanting will go on. That is not stopped. But at the same time the varṇāśrama-dharma must be established to make the way easy.

Hari-śauri: Well, at least my own understanding was that the chanting was introduced in the age of Kali because varṇāśrama is not possible.

Prabhupāda: Because it will cleanse the mind. Chanting will not stop.

Hari-śauri: So therefore the chanting was introduced to replace all of the systems of varṇāśrama and like that.

Prabhupāda: Yes, it can replace, but who is going to replace it? The… People are not so advanced. If you imitate Haridāsa Ṭhākura to chant, it is not possible.

Satsvarūpa: We tell them go on with your job?

Prabhupada: Yes. Thākaha āpanāra kāje, Bhaktivinoda Ṭhākura. Āpanāra kāja ki. Caitanya Mahāprabhu recommended, sthāne sthitaḥ. And if they do not remain in the sthāna, then the sahajiyā’s chanting will come. Just like the sahajiyās also have got the beads and…, but they have got three dozen women. This kind of chanting will go on. Just like our (name withheld). He was not fit for sannyāsa but he was given sannyāsa. And five women he was attached, and he disclosed. Therefore varṇāśrama-dharma is required. Simply show-bottle will not do. So the varṇāśrama-dharma should be introduced all over the world, and…b but chant also.

Note – Here Prabhupada is highly emphasizing the “stane sthitah”-which means to go on hearing from the pure devotees otherwise those who chant and dont continually read or hear, will become sahajiyas with many women. And this we are already seeing today with so called sannyasis who make a show of spirituality but keep intimate company with many women-and today these are westerners not Indian bodied devotees !

Satsvarūpa: Introduced starting with ISKCON community?

Prabhupāda: Yes. Yes. Brāhmaṇa, kṣatriyas. There must be regular education.

Hari-śauri: But in our community, if the…, being as we’re training up as Vaiṣṇavas…
Prabhupāda: Yes.
Hari-śauri: …then how will we be able to make divisions in our society?

Prabhupāda: Vaiṣṇava is not so easy. The varṇāśrama-dharma should be established to become a Vaiṣṇava. It is not so easy to become Vaiṣṇava.

Hari-śauri: No, it’s not a cheap thing.

Prabhupāda: Yes. Therefore this should be made. Vaiṣṇava, to become Vaiṣṇava, is not so easy. If Vaiṣṇava, to become Vaiṣṇava is so easy, why so many fall down, fall down? It is not easy. The sannyāsa is for the highest qualified brāhmaṇa. And simply by dressing like a Vaiṣṇava, that is… fall down.

Note-Even when things were so called “better” back when SP was with us personally or physicaly, he told us many of his leaders were not following regulative principles, so what to speak of today!

Hari-śauri: So the varṇāśrama system is like for the kaniṣṭhas, Kaniṣṭha-adhikārī.
Prabhupāda: Kaniṣṭha?
Hari-śauri: When one is only on the platform of neophyte.
Prabhupāda: Yes. Yes. Kaniṣṭha-adhikārī, yes.
Hari-śauri: Varṇāśrama system is beneficial.

Prabhupāda: Kaniṣṭha-adhikārī means he must be a brāhmaṇa. That is kaniṣṭha-adhikārī. The spiritual life, kaniṣṭha-adhikārī, means he must be a qualified brāhmaṇa. That is kaniṣṭha. What is esteemed as very high position in the material world, brāhmaṇa, that is kaniṣṭha-adhikārī.

arcāyām eva haraye pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ

The brāhmaṇa means from the material stage gradually he is elevated to the spiritual stage. And below the brāhmaṇa there is no question of Vaiṣṇava.

Hari-śauri: No question of?
Prabhupāda: Vaiṣṇavism.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi vidhunoti suhṛt satām [SB 1.2.17]

By becoming a brāhmaṇa, hearing, hearing, hearing… Or by hearing, hearing, hearing, he becomes a brāhmaṇa. The other qualities, śūdra quality, kṣatriya, vaiśya, means finished. So then next stage is, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ… Naṣṭa-prāyeṣv abhadreṣu. By this process, hearing… Without becoming a brāhmaṇa nobody is interested to hear. Then, by hearing, naṣṭa-prāyeṣv abhadreṣu, then abhadra, means the base qualities, means ignorance and passion… These are the base qualities. So naṣṭa-prāyeṣv abhadreṣu. When these base qualities are finished almost, not complete, nityaṁ bhāgavata-sevayā, by hearing from Bhāgavata or by serving the spiritual master and Kṛṣṇa consciousness movement-

naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī [SB 1.2.18]

Then he becomes fixed up in devotional… This devotional service is the first-grade quality of sattva-guṇa.

Note—Here Prabhupada is stressing how anybody can become brahmana IF he becomes seriously addicted to this hearing process.

Tadā rajas-tamo-bhāvāḥ [SB 1.2.19]. When one is situated as a devotee, then this base quality, rajas-tamaḥ, ignorance and passion, the symptoms: kāma-lobhādayaś ca ye. Kāma, lusty desires, and greediness. Sex desire, strong sex desire or satisfy the senses, eating too much, lobha, greediness—these things go. Nityaṁ bhāgavata-sevayā bhagavaty uttama… When one is situated in devotional service, tadā rajas-tamo-bhāvāḥ. These are rajas-tamo… These are the symptoms of rajas-tamo-bhāvāḥ. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye, ceta etair anāviddham [SB 1.2.19]. The mind is no more disturbed with all these things. Sthitaṁ sattve prasīdati. Then he is to be understood… He’s in the sattva-guṇa. That is perfect brahminical life. Then he’ll be pleased. Prasīdati. In this way, gradual step… So it is very difficult to bring, introduce varṇāśrama, but at least there must be some idea. Just like in the university, nobody is going to study higher mathematics, higher English literature. Nobody goes even in your country. The classes are almost vacant. But still, the government does not close it. The expenditure is high, but there is no student, no income. Therefore the professors coming to us, “Give us some student.” You know that?

Satsvarūpa: Religion professors.
Prabhupāda: Whatever it may be, higher studies…
Satsvarūpa: Yes. “Send us some of your men.”

Prabhupāda: Nobody is interested with higher study. They want some technological understanding so that they can earn money. That’s all. This is only interest.

Satsvarūpa: In our ISKCON, one becomes a brāhmaṇa after a year. It’s not very hard. Everyone becomes a brāhmaṇa.

Prabhupāda: That is due to chanting. That lift very easily.
Hari-śauri: Where will we introduce the varṇāśrama system, then?
Prabhupāda: In our society, amongst our members.
Hari-śauri: But then if everybody’s being raised to the brahminical platform...

Prabhupāda: Not everybody. Why you are misunderstanding? Varṇāśrama, not everybody brāhmaṇa.

Hari-śauri: No, but in our society practically everyone is being raised to that platform. So then one might ask what is…

Prabhupāda: That is… Everybody is being raised, but they’re falling down.

Note-here the devotees still dont understand because they are thinking that after one year he automatically becomes twice born brahmana-but SP is saying yes, but why are so many falling down from the principles??

Hari-śauri: So then we should make it more difficult to get…
Prabhupāda: Yes.
Hari-śauri: …brahminical initiation. After four or five years.
Prabhupāda: Not necessary. You remain as a kṣatriya. You’ll be ha…
Hari-śauri: No need for even any brāhmaṇa initiation, then…
Prabhupāda: No, no.
Hari-śauri: …unless one is…
Prabhupāda: No, brāhmaṇa must be there. Why do you say, generalize?

Note-He still does not understand

Hari-śauri: Unless one is particularly…
Prabhupāda: Yes.
Hari-śauri: …inclined.

Prabhupāda: Not that a śūdra man is by force become a brāhmaṇa. You cannot improve. That is not possible. But even if he remains a śūdra and does accordingly, he will get the same position as devotee. Sva-karmaṇā tam abhyarcya sam… [Bg. 18.46]. He’ll get the perfection. At the present moment the idea is: if one remains a śūdra, then he cannot get perfection. No. Even a śūdra can get perfection provided he does the work of a śūdra perfectly.

Hari-śauri: For Kṛṣṇa.

Prabhupāda: Therefore why a śūdra artificially should be a brāhmaṇa? Let them, let him remain a śūdra, and if he follows strictly the rules and regulation of śūdra, he’ll also be as good as a brāhmaṇa. The same example: Just like head is as important as my leg. It is not that because it is leg, it is less important than my head. And if you ask the head, “Do the work of a leg,” it is impossible. And if you ask the leg to work as a brain, that is impossible. Let him remain brain, let him remain leg, and do your duty and you become perfect.

Note-this instruction is so important that SP is giving us. It doesnt matter what bodily dress we wear (brahmana ksatriya etc) what is important is doing our duty perfectly for Krsna.

Satsvarūpa: Today you’ve been saying that the Vaiṣṇava is the highest, above the brāhmaṇa. But then we’ve also understood that everyone in ISKCON is a Vaiṣṇava.

Prabhupāda: Yes. Vaiṣṇava everyone, even if he’s not brāhmaṇa. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. But you have to gradually bring him to that pure consciousness that “I am servant of Kṛṣṇa.” Here the bodily conception is going on, “I am American,” “I am Indian,” “I am this,” “I am that.”

Satsvarūpa: If in our society we say, “Śrīla Prabhupāda wants some to be śūdra…”

Prabhupāda: No, no, no. I don’t want. I want everyone to become Vaiṣṇava. But because he’s a śūdra, it is not possible to bring him immediately to the platform of brāhmaṇa, or Vaiṣṇava. Therefore falling down. Therefore system must be. But even if he remains a śūdra, he’s a Vaiṣṇava.

Note these are very important points by SP. The devotees are still thinking in terms of body-”I am a brahmana” etc but Prabhupada is telling them that yes everyone is originally devotee or Vaisnava but they cannot maintain that pure status by imitating a brahmana imitating a ksatriya, etc. Why not? Because we are all sudra, born that way in kali yuga. We have to purify ourselves first and that begins with constant hearing from the pure devotee SP

There is much more to this conversation but I did not put it all in here because.,……

——

The sage Jamadagni, who was engaged in great austerities in the forest, received the King very well, along with the King’s soldiers, ministers and carriers. He supplied all the necessities to worship these guests, for he possessed a kāmadhenu cow that was able to supply everything.

PURPORT – The Brahma-saṁhitā informs us that the spiritual world, and especially the planet Goloka Vṛndāvana, where Kṛṣṇa lives, is full of surabhi cows (surabhīr abhipālayantam [Bs. 5.29]). The surabhi cow is also called kāmadhenu. Although Jamadagni possessed only one kāmadhenu, he was able to get from it everything desirable. Thus he was able to receive the King, along with the King’s great number of followers, ministers, soldiers, animals and palanquin carriers. When we speak of a king, we understand that he is accompanied by many followers. Jamadagni was able to receive all the King’s followers properly and feed them sumptuously with food prepared in ghee. The King was astonished at how opulent Jamadagni was because of possessing only one cow, and therefore he became envious of the great sage. This was the beginning of his offense. Paraśurāma, the incarnation of the Supreme Personality of Godhead, killed Kārtavīryārjuna because Kārtavīryārjuna was too proud. One may possess unusual opulence in this material world, but if one becomes puffed up and acts whimsically he will be punished by the Supreme Personality of Godhead. This is the lesson to learn from this history, in which Paraśurāma became angry at Kārtavīryārjuna and killed him and rid the entire world of kṣatriyas twenty-one times. (Link to this page: https://prabhupadabooks.com/sb/9/15/24)

SB 1.9.6 purport….

Paraśurāma, or Reṇukāsuta: He is the son of Maharṣi Jamadagni and Śrīmatī Reṇukā. Thus he is also known as Reṇukāsuta. He is one of the powerful incarnations of God, and he killed the kṣatriya community as a whole twenty-one times. With the blood of the kṣatriyas he pleased the souls of his forefathers. Later on he underwent severe penances at the Mahendra Parvata. After taking the whole earth from the kṣatriyas, he gave it in charity to Kaśyapa Muni. Paraśurāma instructed the Dhanur-veda, or the science of fighting, to Droṇācārya because he happened to be a bāhmaṇa. He was present during the coronation of Mahārāja Yudhiṣṭhira, and he celebrated the function along with other great ṛṣis.

Paraśurāma is so old that he met both Rāma and Kṛṣṇa at different times. He fought with Rāma, but he accepted Kṛṣṇa as the Supreme Personality of Godhead. He also praised Arjuna when he saw him with Kṛṣṇa. When Bhīṣma refused to marry Ambā, who wanted him to become her husband, Ambā met Paraśurāma, and by her request only, he asked Bhīṣmadeva to accept her as his wife. Bhīṣma refused to obey his order, although he was one of the spiritual masters of Bhīṣmadeva. Paraśurāma fought with Bhīṣmadeva when Bhīṣma neglected his warning. Both of them fought very severely, and at last Paraśurāma was pleased with Bhīṣma and gave him the benediction of becoming the greatest fighter in the world.

SB 8.13.13 purport…..

In this manvantara, or reign of Manu, among the demigods are the Ādityas, Vasus, Rudras, Viśvedevas, Maruts, Aśvinī-kumāras and Ṛbhus. The king of heaven, Indra, is known as Purandara, and the seven sages are known as Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni and Bharadvāja. During this period of Manu, the Supreme Personality of Godhead Viṣṇu appears from the womb of Aditi in His incarnation as the son of Kaśyapa.

The son of Jamadagni was Rāma, or Paraśurāma. When a king named Kārtavīryārjuna stole Jamadagni’s desire cow, Paraśurāma, who is ascertained by learned experts to be a saktyāveśa incarnation of the Supreme Personality of Godhead, killed Kārtavīryārjuna. Later, he annihilated the kṣatriya dynasty twenty-one times. After Paraśurāma killed Kārtavīryārjuna, Jamadagni told him that killing a king is sinful and that as a brāhmaṇa he should have tolerated the offense. Therefore Jamadagni advised Paraśurāma to atone for his sin by traveling to various holy places. (Link to this page: https://prabhupadabooks.com/sb/9/15/15_summary)

More on vaidhi bhakti and varnasrama
by Bhaktivinode thakur from His Caitanya Siksamrta book

All humans have a right to practice bhakti but those who follow the regulations of varnasrama have a much easier time. Yet although the qualification and opportunity is there many varnasrama followers do not take to bhakti.

Footnote—Terrified about to die a man collapses on his bed. Although his voice is faltering and he is hardly conscious of what he is saying if he utters the holy name of the Lord he can be freed from the reactions of his fruitive work and achieve the supreme destination, but still people in the age of kali will not worship the Supreme Lord (SB 12.3.44)

The reason is that the life of a human being takes the form of ascending steps. Those outside the varnasrma system are on the lowest step. Atheistic moralists are on the second step. Theistic moralistic are on the third step. Vaidhi bhaktas are on the fourth step and raganuga bhaktas are on the fifth step. It is the nature of the soul to ascend to the next higher step, but the ascension should not be premature or too quick. Only after being firmly established upon one step is it possible to ascend to the next step. That is why being qualified to ascend to the next step they must also give up attachments to the old step.

The tendency to cling to the old stage is called niyamagraha, clinging to outmoded rules. As a result of this clinging the outcastes have no respect for the atheistic moralists, the atheistic moralists have no respect for the pseudo theistic moralistis, the pseudo theists have no respect for the theistic moralistist the theistic moralists have no respect the vaidhi bhaktas and the vaidha bhaktas have no respect for the ragatmika bhaktas.

Thus owing to the clinging habits the followers of varnasrama often do not respect the vaidha bhaktas. This does not affect bhakti itself but is a misfortune for those who do not take up interest In their own advancement. Those at a higher stage naturally have compassion for those at a lower stage but until the lower situated people are fortunate they cannot give up their stage and develop a taste for the higher stage.

When the consciousness of those situated in varnasrama matures into devotional sentiment they take up the life of a devotee but as long as they do not they must be said to be practicing karma. Karma is not an integral anga (limb) of bhakti. When karma matures fully it takes the form of devotional action, and this is called bhakti, not karma. The moment that real faith in the Lord arises a person transcends karma. The sandhya rites are obligatory activities arising out of the rules of moral dharma. They are not activities of bhakti arising from faith. When faith in the Lord arises all the activities being centered on the Lord are given respect according to their contribution to the goal the enhancement of bhakti. Thus if devotees are listening to a devotional lecture in the evening they do not like to interrupt that lecture to perform their sandhya rights. The devotees understand that there is no necessity for giving up a devotional activity such as the lecture that fulfils the goal of the sandhya rites.

Like karma, jnana and vairagya are also not integral parts of bhakti because they make the hearts hard, which is against the principle of bhakti. Yet before a person takes up bhakti, jnana and vairagya may sometimes be helpful in preparatory practice. They may also help slightly when a person first starts bhakti. The relationship of bhakti to jnana and vairagya will be shown separately.

In the Hari bhakti Vilas many angas of vaidhi bhakti are discussed. In the Bhakti rasamrta 64 angas of vaidhi are mentioned. Among those five angas are considered as chief: atachment to serving the Deity, relishing the meaning of Bhagavatam with devotees , affection for devotees of the same level, and association with those devotees of higher caliber by hearing from and serving their instructions, chanting Hari nama and residing in Vraja. Devotees should particulary perform that anga for which they have a stronger taste, but they should be careful that this does not lead to distaste for other angas. The essence of these angas of bhakti is twofold-always remember the Lord and never forget Him. Whatever activity encourages remembrance of the Lord becomes a vidhi rule of engagement and whatever activity makes them forget the Lord is nisedha, forbidden. By keeping these two principles of remembrance and no forgetfulness in mind the devotee may at one time follow a rule strictly but later may give it up being unattached to rules just for the sake of the rules.

The vaidhi bhaktas are practioners. They are of three types-those with sraddha, those with nistha and those with ruci. Those with sraddha take shelter of a guru take initiation and perform the devotional activities. Performing devotional activities in association with devotees the anarthas, material desires disappear. When the anarthas disappear sraddha become nistha– this intensified with spiritual desire becomes ruci. This the limit of sadhana bhakti . Ruci then becomes asakti (attachment) which then progresses to bhava (ecstatic emotion) These stage will be discussed later.

701204BG.AHM Lectures

Srila prabhupada: This is called bhakti-yoga. Bhakti-yoga system. A neophyte devotee should be engaged in temple worship. But if he does not make further improvement, if he sticks to the simply temple worship, then he remains a kanistha-adhikari, lower standard devotee, lower standard devotee. But one has to become first standard devotee. At least one must… A first standard devotee is very high position, spiritual position. But at least we must come to the second standard.

The lower standard is arcayam eva haraye pujam yah sraddhayehate na tad-bhaktesu canyesu sa bhaktah prakrtah smrtah Arca. This arca-vigraha, Deity, Krsna, arcayam eva haraye, the Deity of Krsna, yah pujam sraddhaya ihate, with great devotion and according to the rules and regulations, if one performs, that is very nice. But if he does not improve, na tad-bhaktesu canyesu, he does not become knowable to the devotees and other persons, then he remains a kanistha-adhikari, sa bhaktah prakrtah. Prakrta means in the material platform. He does not actually promote to the spiritual platform if he simply remains.

Therefore along with the worship of Krsna, in the temple, these hearing should be… Sravanam kirtanam. Just like we are doing. We do not engage only the devotees to the temple worship, but there must be program for hearing Bhagavad-gita, Srimad-Bhagavatam, the science of God. Otherwise, after some time, simply if you ring the bell, after sing you’ll be disgusted, and the whole thing will be lost–as it is has become now in India. There was no instruction about Krsna consciousness. They simply attached to the temple and belling, and now it is lost, zero. Devotion is zero. So two things must go on, parallel. Then if the two things must go, then you are promoted to the second platform, madhyama-adhikari.

(Srila Prabhupada Room Conversation, May 10, 1969, Columbus, Ohio)

“This boy hears very nicely. He does not go away,” the first impression he gave to other godbrothers. “So I shall make him disciple.” These very words he said. Actually I did not follow him in the beginning. High philosophical speaking and I was a new boy. I could not follow him, but actually I was so much glad to hear him. That’s all. So that was my qualification, whatever you may say. I was simply asking, “When Guru Maharaja will speak? When he will speak? When?” And I will sit down and go on hearing, and I will understand or not understand – -others will disperse — I will not disperse. That he marked. Yes. First. There was first one instance. At that time I was not initiated. There was a circumambulation of whole Vrndavana. So although I was not initiated, I was one of the important members of the… So I thought, “Let me go. What these people are doing, circumambulating all over Vrndavana?” So I went to Mathura. Then I went to the Vrndavana interior, which place was known as Kosi. So in that Kosi one of my godbrothers declared that “Prabhupada is going tomorrow back to Mathura. So he will speak this evening. So anyone who wants to hear him, they can stay. And others may prepare to…” …. So they were to go to see some other temple which is called Sesayi Temple. So although I was new man, I did not like to go to see the Sesayi Temple. I decided that “I shall hear.” So at that time I was new, so all other, some of my important godbrothers, they were sitting like this, and I was sitting. At last, you see. But he knew that “This boy is new.” Everyone has gone, all others except a few selected godbrothers. So he marked it that “This boy is interested to hear me.” So hearing is very important. Hearing. Just like Arjuna heard from Krsna. Come on. (People entering) (Break) …because I was serious for hearing, and therefore now I am serious about kirtanam, means speaking, or preaching. Do you follow what I say? Yes. So one who is serious about hearing, he can become a future nice preacher. Sravanam kirtanam. Next stage is developed. That is development. If one has actually heard nicely, then he will speak nicely. Sravanam kirtanam smaranam. Then consciousness will automatically develop because when you speak or you hear, unless your mind is concentrated, your consciousness is right, you cannot rightly hear or speak. Sravanam kirtanam smaranam pada-sevanam. And then the development, “How I shall serve Krsna? Krsna is so loving. Krsna is so great,” that automatically comes. Not silent, but activity.”

Antya 5.9–“I see that you have acquired a taste for hearing talks regarding Kṛṣṇa. Therefore you are extremely fortunate. Not only you but anyone who has awakened such a taste is considered most fortunate.

Antya 5.10--“A person who properly performs his regulative duties according to varṇa and āśrama but does not develop his dormant attachment for Kṛṣṇa or awaken his taste to hear and chant about Kṛṣṇa is certainly laboring fruitlessly.’ ”

SB 1.2.16–O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of  Vasudeva.