Interview with Bhakti Raghava Swami
Interviewer: How did Srila Prabhupada envision the integration of Varnashrama projects within the educational system for ISKCON devotees?
Bhakti Raghava Swami: Education is a major aspect of Vedic culture. Srila Prabhupada spoke extensively on education, particularly in the context of Varnashram. As discussed, he advocated for the establishment of a Varnashram College—a standing order that remains largely unfulfilled.
In the early years of the movement, Prabhupada focused on training brahmanas, developing structured courses such as Bhakti-shastri, Bhakti-vaibhava, and Bhakti-vedanta. He emphasised the close connection between education and culture in Vedic philosophy and the need to formulate curricula for different varnas—brahmanas, kshatriyas, and vaisyas. Whoever follows the appropriate curriculum and succeeds can then be designated according to their qualification.
He pointed out that in Vedic culture, kshatriyas and vaisyas also wear the sacred thread, not just brahmanas. Therefore, Prabhupada intended not only to create qualified brahmanas but also to train kshatriyas and vaisyas, primarily through Varnashram College.
When asked if Varnashram College was for women, Prabhupada replied no, stating that the three varnas—brahmanas, kshatriyas, and vaisyas—represent the national leaders of society. A foundation for the Varnashram College has been established in Mayapur, on one and a half acres of land, to introduce traditional Vedic education for children through Gurukul, and later, Varnashram College.
This initiative includes reviving Vedic villages, since Vedic culture is primarily agrarian and village-based. Cities have their place, but the majority of society is meant to function within a rural model. Education is central to the successful implementation of Varnashram; without it, the social structure cannot be established.
Presently, ISKCON’s educational curriculum is underdeveloped, having primarily addressed the first of the four Vedic sciences (Chaturvidya). The lack of Varnashram College means devotees remain unfamiliar with the broader Vedic model, largely because of the urban focus.
Prabhupada outlined a four-phase vision for the movement in his 1956 Gita Nagari essay. These phases were: 1) Sankirtan movement (holy name and book distribution), 2) Temple worship movement, 3) Spiritual initiation movement, and 4) Classless society movement. The first three have been implemented, but the fourth—Varnashram or Daiva Varnashram—remains neglected. This phase extends the movement beyond temples and into general society and is not meant to be managed by ISKCON, but led by trained kshatriyas, who are currently largely absent.
To fulfil this, Prabhupada recommended two approaches: change the mindset of current leaders, or train devotees specifically for kshatriya roles, as is done for brahmanas. Vaisya and shudra training should also be undertaken. Being a true shudra in Vedic culture requires specific qualities, as outlined by Narada Muni in the Seventh Canto of the Bhagavatam. Unfortunately, this area has been widely neglected, leaving 50% of Prabhupada’s mission unfulfilled.
A key to strengthening commitment to Varnashram is understanding Srila Prabhupada’s role as Founder-Acharya. In 1996, during Prabhupada’s centennial, the GBC commissioned a study that resulted in the book Speaking about Varnashram, compiling Prabhupada’s major statements on the topic. This book is foundational and has since been translated into multiple languages.
Just two weeks before his passing, Prabhupada again spoke of Varnashram, emphasising the need to raise society from the lower modes of nature to at least the mode of goodness. Yet, many devotees today misunderstand or even oppose the concept. At a recent seminar in Mayapur, the mood of resistance and scepticism towards Varnashram was evident, even among senior devotees.
When Prabhupada repeatedly emphasised Varnashram—from as early as 1949—it becomes a serious issue if it is ignored. To disregard such a consistent instruction from the Founder-Acharya risks aligning with the third offence against the holy name: disobeying the order of the spiritual master.
For many years, I too did not focus on Varnashram. My interest developed later, especially after learning more about Gita Nagari and the four-phase vision Prabhupada outlined. This vision serves as a blueprint: phase one leads to two, two to three, and three must lead to four. Without the fourth, the mission is incomplete.
Prabhupada taught that most devotees—being in a conditioned state—need the support of Varnashram to progress. While exalted personalities like Haridas Thakur may transcend such structures, Prabhupada warned us not to falsely imitate them. Therefore, for most, Varnashram is essential, not as an end in itself, but as a means to advance in devotional service.
Interviewer: Could you give an example of a successful ISKCON farm project that has effectively implemented educational initiatives along with the Varnashram concept? What lessons have we learned from them?
Bhakti Raghava Swami: This question comes up often. Devotees ask, “Maharaj, where is just one example we can copy?” But these projects are not simply “copy and paste.” We are still in the material world, and perfection belongs to the spiritual realm.
That said, a recent noteworthy recognition came from the European Council, which awarded Krishna Valley as the most important self-sufficient community in Europe. This was acknowledged within ISKCON circles and is significant.
There are different communities at different levels. One such example is in Sumatra, Indonesia, where I have been involved since the early 1990s, along with a godbrother. We worked with young university graduates and inspired them to begin a community. In 2024, they celebrated their Silver Jubilee.
This community remains largely unknown due to Indonesia being a Muslim-majority country. The devotees keep a low profile—they avoid public promotion, do not have a website, and maintain a discreet presence. However, the government recognises five official religions, including Hinduism, and has a dedicated department for each, allowing communities like ours to operate legally and peacefully.
The Sumatra project has about 175 devotees across 40–45 families, living on roughly 200 acres of land. They have their own school, temple, cultural hall, and library. All children have devotee teachers, devotee classmates, and live in a fully devotional environment.
Once the children complete their primary education in the village, they continue their studies at universities. Years ago, students began renting accommodation near campuses. Eventually, we purchased land close to the campus to establish our hostel, which has been operating for over 25 years. It serves mostly devotee children, but others also come and often become devotees through association. There is also another hostel in Yogyakarta.
I pursued postgraduate studies in education in Indonesia in the early 2000s and later conducted doctoral research in sociology in India. Sociology, being the study of how societies are structured, is essential in understanding and implementing Varnashram. Both Bhaktivinoda Thakur and Srila Prabhupada referred to sociology in connection with the Bhagavad-gita and Manusmriti.
Due to the lack of a formal Varnashram College, there is widespread confusion and misunderstanding about Varnashram within ISKCON. Some even question whether Prabhupada wanted it. However, many reliable sources, including his secretary Abhiram Prabhu and various senior devotees, have confirmed that he did.
Over time, we may have developed a comfort zone. Taking up this unfulfilled 50% of Prabhupada’s mission is not easy—it is a major task. But it is a clear and standing order from our Founder-Acharya and is fully supported by guru, sadhu, and shastra