Surrender Of The Fewest

By Kesava Krsna Dasa

A conversation took place between a senior devotee and a young, active devotee youth member (initiated). The senior devotee said that previously, devotees were more surrendered to Iskcon, to which the younger devotee replied by saying that today’s congregation are just as surrendered, but in different circumstances. Can we compare and quantify such surrender?

Both the senior and younger devotees have valid observations. There could even have been a polite hint of “My era is the better one…,” which requires thorough comparative data – before and present. But is devotional service measurable this way? Can any of us confidently say that such and such an era in Iskcon development was, or is the best for surrender?

Some of those who lived during Srila Prabhupada’s physical presence will no doubt claim that those years were the ‘Golden Years’ characterised by faithful surrender that caused rapid and unprecedented expansion of Iskcon. Will such sentiments have an unintended purpose of causing our ‘younger’ Iskcon members to feel less privileged than the previous generation?

Is the message, “Srila Prabhupada was there to inspire and invigorate us… his personal darshan had tremendous power to invoke a life of sacrifice under all odds… but those days are lost forever…”

Then what can we say to a third generation female youngster who says that she “always feels the presence of Srila Prabhupada?” Surely, Srila Prabhupada is very much with those who are sincere in following his teachings, just as much as he will be for a sincere follower living eight hundred years from now.

Are the historical differences between Iskcon members living during the nineteen sixties, seventies and eighties with the twenty first century Iskcon members so pronounced, as to be of little comparison? Comparison with what? If Srila Prabhupada has a universal Siksa presence, is there a gulf of difference in his accessibility to all, past and present?

While access to Srila Prabhupada remains constant, the changes in human society over decades since Iskcon inauguration has often influenced the type of thinking as exhibited in the opening paragraph. The question can be repeated: Are the devotees and congregation members of Iskcon today less surrendered than in yesteryear? Is it unfair to make such comparisons? Is it that because the older generation has produced more GBC members, gurus and sannyasis, that it vindicates the superiority of former times?

Is it really true to say that full surrender, shown by living full-time in our Iskcon temples does and will revive or continue past Iskcon expansion? Perhaps so, but if we look at how much professionalism, expertise and material qualifications our present generation has, that can help contribute towards Iskcon development, then our circumstantial comparisons need not be so pronounced.

All senior devotees will remember how the spirit of the times was, “Just surrender and depend on Krishna, then everything will fall into place…” Nowadays we will more likely get, “Let’s have some organisation and intelligence to ensure Iskcon continuity into the future…”

We can see two different approaches and both have their place. In retrospect, this “organisation and intelligence” requirement desired by Srila Prabhupada was a futuristic one. When our modern managers and leaders subscribe to this ethic, which appears cautious and less ambitious, does this, indicate less surrender? This is somewhat like, “Think first, and then act,” as opposed to “Surrender to Krishna and He will give the intelligence.” Which is better?

If the distinction between these two approaches is not very great, we shall notice some differences that do cause us problems in some temples. For instance, in former times, the “just depend on Krishna” enthusiasm started temples and installed deities. Unfortunately, some needs for “imported” pujaris arise, in order to continue deity worship. Could we say that such past enthusiasm did not factor-in required “organisation and intelligence” for the future?

This should serve as a warning to present-day enthusiastic devotees who desire to open temples and install deities. Deity worship might persist for a while with present-day enthusiasm, but if a shortage of pujaris arise, then what? In a number of cases, we are left with products of previous “Just depend on Krishna” enthusiasm. Might that enthusiasm have been more wholesome if today’s prudence management had prevailed?

In trying to compare with previous and present forms of surrender, we might be tempted to use terms like ‘old’ and ‘new.’ “Old Iskcon versus New Iskcon…” Can ‘Surrender’ belong to past or present? No it cannot, but while analysing this subject, a host of worthy thoughts should tell us how many parts of our Iskcon world are in a transition phase of development – they are caught between trying to maintain things of the past (like unmanned deity worship) and simultaneously modernising for the future.

Our active youth member devotee explained to the senior how he personally knew of many other young devotees who strictly follow morning programs in their homes, and chant their rounds besides working full days for a living. The seniors among us might also think, “Why should such individuals spend all those hours at the workplace… if those same hours were dedicated to Iskcon, simply think of the benefits… how can this be as surrendered as in the past?”

If we posit a scenario whereby such individuals gave up there work to ‘surrender’ by living and serving in our temples as was done previously, could we then say that ‘surrender’ was achieved, in view of ‘conscientious’ decisions being made? Must they ‘sacrifice’ their healthy salaries, their social stability, their links to society and the rest? Do we have a Hippy era that encourages ‘renunciation’ from society? Is renunciation a sign of surrender?

Many older devotees will remember being advised, perhaps by their parents, “We think you should at least get some qualifications before you join the Hare Krishna Movement… at least you will have something to fall back on if you don’t like it…” How many did not heed this advice, being naturally drawn to ‘surrender?’ Not everyone will regret having forsaken some form of ‘material security.’

Our modern devotees and congregation members do have ‘material security.’ Is this a lack of surrender? Yet, it is these same ‘modern’ devotees, who with their combined material know-how can help Iskcon set up health and welfare systems for our senior devotees. Who will complain about lack of surrender in our modern devotees then?

If we think of the potential for our ‘modern’ devotees to help Iskcon transit from ‘old’ to ‘new’ that includes modernising, stabilising and developing facilities on par with expected devotee care and welfare, we shall be very thankful. We might not be fully developed yet, or yet not started, but Iskcon’s social and human needs can come from those who already work in those areas. Such help will be surrender of a service kind.

So long as our temples or communities remain in a state of transition or are struggling with the ‘excesses’ (neglected deity worship) of past enthusiasm, the way forward to modernise Iskcon will be slow. The transitions can also mean having to adjust our Iskcon outlook from stereotypical to broad, in the true sense:

“Similarly, you can try to serve Krishna through engineering. You can serve Krishna by business administration. Svakarmaṇā tam abhyarcya. In the Bhagavad-gita it is said, “Everyone can serve by his own work.” Krishna is not stereotyped. Everything is Krishna. So every department can be utilized for Krishna’s satisfaction. And if Krishna is satisfied, then your talent in the particular department of knowledge is perfect. Then it attains perfection. Saṁsiddhir hari-toṣaṇam [SB 1.2.13]. Saṁsiddhi means perfection. And what is that perfection? That Krishna will be pleased: “Yes, you are very good engineer.” “You are very good business administrator.” (Conversation, September 11, 1972, Arlington, Texas)

Those accustomed to ‘full surrender’ by giving their ‘all’ at a temple might judge our broadness as a sort of measured form of surrender – expertise, organisation versus total faith. The broadness of Krishna consciousness has to infiltrate in order for us to harness various degrees of surrender from all levels of devotees and well-wishers. An example of the broadness of Krishna consciousness can be sampled here:

Reporter: Does “surrender” mean that someone would have to leave his family?

Śrīla Prabhupāda: No.

Reporter: But suppose I were to become an initiate. Wouldn’t I have to come and live in the temple?

Śrīla Prabhupāda: Not necessarily.

Reporter: I can stay at home?

Śrīla Prabhupāda: Oh, yes.

Reporter: What about work? Would I have to give up my job?

Śrīla Prabhupāda: No, you’d simply have to give up your bad habits and chant the Hare Kṛṣṇa mantra on these beads—that’s all.

Reporter: Would I have to give any financial support?

Śrīla Prabhupāda: No, that is your voluntary wish. If you give, that’s all right. And if you don’t, we don’t mind. We do not depend on anyone’s financial contribution. We depend on Kṛṣṇa.

Reporter: I wouldn’t have to give any money at all?

Śrīla Prabhupāda: No.

Reporter: Is this one of the main things that distinguishes the genuine guru from the fake guru?

Śrīla Prabhupāda: Yes, a genuine guru is not a businessman. He is a representative of God. Whatever God says, the guru repeats. He does not speak otherwise. (SSR, Chapter two – Saints and Swindlers)

This is by no means an exhaustive piece on surrender, for there are different degrees of it. If we broaden our scope and modernise our temples and centres to suit the times and circumstances of present-day social norms, particularly in Western countries, it might help forge a better sense of direction for Iskcon.

Otherwise, as in generally accepted scientific beliefs, how “survival of the fittest” ensures selective living, real and true full surrender, revolving around chanting and serving all hours of the day is a preserve of a relatively few particularly dedicated souls – surrender of the fewest.

Ys Kesava Krsna Dasa