The Structure of a Kula

Sri Ramanuja Acarya (Sri Rami) during one of his many teaching visits.

(Dharmanidhi’s introductory note:  Our dear spiritual friend and advisor, Sri Rama Ramanuja Achari, has written this wonderful, concise article on kula from his Vaishnava lineage’s perspective.  His years of experience as a lineage representative are evident in his words.  And though some of the terminology used may differ from that of Kashmir Shaivism, the message and its functional importance is identical.)

There is a sutra in Kautilya’s Artha Shastra which goes

Sukhasya mulam dharmah

Dharmasya mulam dhanam

Dhanasya mulam karyam

Which means – the root of happiness is Dharma, the root of Dharma is wealth, and the root of wealth is work.

A kula, or spiritual family, works as a single unit and as such finds its happiness in the Dharma practice that it engages in – both individually and collectively. But for this Dharma practice to take place a wealth and labour basis is required.

In order to efficiently structure such a community one needs to consider three things:

1. A broad-based grass-roots parishioner community, which supplies the work-power and financial support for the community.

2. A selected few who are interested and have the aptitude for further vocational training and an intention to serve the parishioner community.

3. A few rare individuals who want to dedicate themselves fulltime to personal practice and who will be supported by the rest of the community.

The other factors to consider on an individual basis are:

Svabhava — personality

Bhumika — stage of attainment

Adhikara— capacity

A society is comprised of individuals – and each and every individual is unique, having differing personalities, aptitudes, levels of development, motivations, pasts, etc. When structuring a community it is important to take these factors into account.

Kulas usually arise centered around a charismatic figure or an enlightened guru. According to the Tantras there are 2 broad types of gurus:

1. Anuvritti-prasann-acharya

2. Kripa-matra prasanna-acharya.

The former are those strict and formidable teachers who rigorously test each and every aspirant to assess their personality, attainment and capacity. They have very few disciples and, having very few organizational needs, dedicate their lives entirely to spiritual practice.

The latter are those highly compassionate teachers who initiate and teach anyone who shows the slightest interest. These are the gurus who have many disciples and eventually become bogged down with organizational issues and politics and spend less time in their own spiritual practice and more time herding the flock.

In Vaishnava Tantra the kula is envisaged to exist in 6 stages:

§ 1. Adveshi – This is a passive state in which one comes into contact with the Kula either through a member of one’s own family who has joined or lives nearby a kula center. In this stage one simply bears no ill-will towards the organization, but also no great attraction either.

§ 2. Anukulan – A stage in which one is sympathetic to the Kula members and the Dharma teachings, visits the temples, experiences joy and personal upliftment during the festivals, and makes some form of contribution in service, cash, or kind.

§ 3. Namadhari – One who, becoming more attracted by the Dharma and desiring greater involvement, applies for and receives basic initiation and thus joins the community but does not necessarily study the doctrines or practice regularly and sincerely, but regularly attends teachings and festivals.

§ 4. Mantra-pathi – In this stage one begins sincere spiritual practice, studies the teachings of the acharyas and siddhas and chants the mantras regularly, performs intensive sadhana, and tries to work on oneself to spiritually improve.

§ 5. Ekanti - One who devotes most of his/her time to spiritual practice, devotional service and the study and propagation of the teachings of the acharyas and siddhas. These are the vocational members of the community who have dedicated themselves to study, practice, and teaching

§ 6. Parama-ekanti – The final stage in which one renounces everything and devotes oneself entirely to spiritual practice and devotional service.

Although these are thought of as stages in one’s development it is important to note that these represent stages in a gradual and protracted spiritual evolution – not one to be fast-tracked in a few years. Many people may remain in one stage for their entire life on the planet.

The vast majority of the parishioners are comprised of #2 Anukulans and #3 Namadharis. They are regular family guys who are the grass-roots of the kula, they have regular jobs and lives and have a “religious” rather than a “spiritual” life.

The #4 Mantra-pathis are the few who have a greater commitment to their own spiritual transformation. Of their own volition they regulate their lives and introduce those spiritual practices and elements of sadhana that they can easily assimilate and accommodate within their regular lives of balancing spirituality with domestic responsibilities. There is no compulsion and they digest as much as they can without getting reflux.

The #5 Ekantis are those who decide to undertake vocational training and approach the guru with this view in mind. The guru then tests these applicants and decides if they are suitable to the task. They then begin a protracted period of intensive study over a number of years — the aim being personal development and the teaching and guidance of the other members of the community.

The #6 Parama-ekantis are those very few individuals who retreat from worldly life and live as hermits and anchorites — they have little to do with the community affairs but are supported in their needs and aspirations by the community.

In the modern world we have been imbued with notions of aspiration, competition, achievement, failure etc. all of which we transpose onto our spiritual life. This is completely unhelpful when it comes to spiritual progress. Neophytes often cannot deal with the sadhana overload and instead of simply downgrading and loosening up they become dejected and drop out altogether burdened with feelings of failure and diminishment of self-esteem.

Another factor to consider is the Vedic injunction not to teach unless requested to do so. It is the responsibility and indeed an indication of the sincerity and development of the aspirant to seek out the guru and to request teaching, and to engage with the teaching in a more proactive manner.

The formula for requesting teaching is:

Bhagavan maitrena cakshusha pashya

Shivena manasaa anugrahaana

Praseeda maam adhyaapaya

Which means: “Venerable sir, regard me with a friendly eye, accept me with a benevolent mind, have compassion and teach me!”

The teacher is enjoined not to deliver the teaching until the students are ready and this they do by formally requesting such teaching. Obviously in the beginning this is not possible – one needs some rudimentary knowledge before one can really ask questions or request teaching. The kula is now at the stage when they should no longer be spoon-fed and have enough knowledge to ask the proper questions and to request the appropriate teachings.

Jai Gurudev
Sri Rama Ramanuja Achari