By Sesa dasa
Our committee is trying to respond to the need to have a more formalized method of operation of ISKCON and more formalized relationship between ISKCON and the members of ISKCON. There is a feeling among many devotees that they want a solid and clear understanding of what it means to be an ISKCON member. A well conceived of Constitution can provide that. We are endeavoring to craft an inspiring document that will make sure that the principles, vision, and mood that Srila Prabhupada established will be preserved for centuries to come.
The Constitutional process will explore devotee’s rights and responsibilities in relationship to ISKCON. We want devotees to feel connected to ISKCON. To feel a transcendental propriety, feeling responsible for its successful operation. As the saying goes, “Proprietorship turns sand to gold.”
We are happy that we received responses from devotees around the world who are interested in participating in this initiative. So far our meetings have been productive. We have worked out a plan and timetable, and an internal communications plan that includes both our GBC members, and other devotees interested in this project.
The committee members have dedicated themselves and are willing to sacrifice time to attend these meetings. In fact we are even thinking of having an extra meeting. We are enthusiastic.
Challenges we face are in translating the idealistic conceptions of the Constitution into a practical working document, especially one that will be applicable worldwide. We are addressing this challenge by having conference calls that to involve many devotees from various countries. Others who may be interested in assisting us in this work can contact us through e-mail: sesa.acbsp@pamho.net
It will be interesting to see how this principle of ownership will play out in the community of devotees. Our interviews indicate that even older devotees who were used to having that free pioneering spirit of raw enthusiasm feel comfortable with a the idea of establishing a constitution.
A constitution is something that everyone in the society knows and lives by. It is something that is taught to all members. Countries have constitutions that all citizens are meant to adhere to. When the constitution is complete, we may need to educate ISKCON members as to what it means and how it can help them. They should feel that the constitution represents Srila Prabhupada and reflects his desires for his Society.
Perhaps this will elucidate the meaning of “constitutional position of the soul.” :)
Certainly, a constitution defined by the system of fundamental principles according to which a nation, state, corporation, or the like, is governed, must be based on Prabhupada’s instructions. There is ample disagreement amongst the Vaisnavas what are Prabhupada’s intentions. The Vanipedia project, spearheaded by Vishnu Murti prabhu should go a long way in helping to establish some agreement on the guidelines. All of Prabhupada’s teachings on the subject of governing will be available online. That should create more clarity than the current selective collections of quotes. I doubt that there ever will be 100% agreement, but the effort to surface all of Prabhupada’s writings, lectures, and talks on the subject will certainly level the playing field for all concerned. The founders of the US constitution ultimately found that it was deficient; thus the Bill of Rights was born as the first ten amendments:
Among the enumerated rights these amendments guarantee are: the freedoms of speech, press, and religion; the people’s right to keep and bear arms; the freedom of assembly; the freedom to petition; and the rights to be free of unreasonable search and seizure; cruel and unusual punishment; and compelled self-incrimination. The Bill of Rights also restricts Congress’ power by prohibiting it from making any law respecting establishment of religion and by prohibiting the federal government from depriving any person of life, liberty, or property without due process of law. In criminal cases, it requires indictment by grand jury for any capital or “infamous crime,” guarantees a speedy public trial with an impartial and local jury, and prohibits double jeopardy. In addition, the Bill of Rights states that “the enumeration in the Constitution, of certain rights, shall not be construed to deny or disparage others retained by the people,”[1] and reserves all powers not granted to the Federal government to the citizenry or States. These limits on Federal powers have protected the rights of individuals who retain their citizenship by law (membership in the case of Iskcon). I humbly suggest that we study the intent of these amendments in creating the Iskcon constitution. The individual rights of the Iskcon devotee is a sacred trust and, in my opinion, needs to be enthusiastically protected.
I did not know about the Vanipedia project spearheaded by Vishnu Murti Prabhu, but it sounds like a very useful and important project.
Thanks, Nrsimhananda, for bringing it to my attention.
ISKCON is a spiritual movement, a branch of the Caitanya tree, a sub-sampradaya within the Brahma-Madhva-Gaudiya line and the Bhaktivinode Pariwar, the “body of Srila Prabhupada”, an organization for directing and channeling the service of the various followers of Srila Prabhupada for fulfilling the purposes Srila Prabhupada himself laid out in the original 1966 charter of ISKCON, Inc. as a corporation under the laws of the State of New York.
Any written constitution being proposed for ISKCON should be suited for the purpose and will necessarily be different from the constitutions of modern national governments. (Naturally the tendency to compare and contrast with national constitutions may be there).
The U.S. Constitution was expressly creating a new Federal government to replace the Articles of Confederation, which were seen as providing too weak of an alliance. The purpose was very specifically to create a national government and all that entails, including a system of justice, welfare, administration, taxation, the ability to wage war and suppress domestic rebellions, regulate commerce between the various individual states, and so on.
I do not know anything about the proposals and discussions about the ISKCON constitution, but I imagine an ISKCON constitution will be very different from that of a national government. ISKCON is not especially concerned with waging war or building canals, granting patents or incarcerating criminals.
It is concerned with building temples, spiritual communities, educational institutions and the like, (and may need to levy and collect some forms of “taxes” for that purpose), with insuring that the book distribution and preaching is being carried out effectively, with maintaining the fidelity of the theology and spiritual practices of its individual members and member centers, and looking after the fiscal responsibility of those who receive donations in ISKCON’s name.
In a commercial context, ISKCON is a kind of brand name or trademark, and we have to maintain the integrity of the ISKCON brand. The public should expect that when they attend an ISKCON service, program or festival, they will hear Prabhupada’s pure vaisnava philosophy, see high standards of Deity worship, kirtan, prasadam, cleanliness, and *especially* a nice standard of personal interaction. [We should constantly strive to maintain and improve all these things].
Each ISKCON center should provide the public with an opportunity to link up to the disciplic succession and be engaged and trained in pure devotional service. Each should emphasize and provide an opportunity for congregational study and distribution of Srila Prabhupadas books.
ISKCON is a community of self-selected faithful adherents (and their families), rather than of all the “praja” in a given geographic realm. That is one important way it differs from a nation state.
To my mind, ISKCON most resembles a modern church, like the Roman Catholic Church or the Mormon “Church of Jesus Christ of Latter Day Saints.” (ISKCON is much smaller than those two — particularly Catholicism, which is huge — but a lot can happen in a few hundred years, and we can at least hope that ISKCON will continue to grow exponentially in influence, membership, and wealth, without sacrificing purity and fidelity to Lord Caitanya’s vani).
It is more hierachical in its organization or “polity” than most Islamic, Jewish or congregational Christian groups. Specifically, it has a Governing Body Commission as its ultimate managing and ecclesiastical authority, which might be compared (and contrasted) with a Mormon counsel of elders or a Catholic college of cardinals or ecumenical council.
Comparison with other modern religions, curches, and their organization probably will be a useful exercise and more fruitful as an heuristic approach than comparisons with constititions of national governments.
I agree with Nrsimhananda that some form of due process should be required before someone is stripped of his or her “membership” in ISKCON. On the other hand, for a religious movement like ISKCON, freedom of expression and the free exercise of religion will necessarily be much more restricted than what democratic governments guarantee to their citizens.
ISKCON has to have the authority to silence or expel members who preach deviant philosophies or introduce unauthorized rituals and practices. That is often what church governors are called upon to do.
As for the right to bear arms, guarantee of a republican form of government, freedom from unreasonable searches, rights to trial by jury, and many other “human rights” guaranteed in the U.S. and other government constitutions, I have a hard time seeing how they relate to ISKCON at all.
I do not see ISKCON as being involved in depriving anyone of “life, liberty or property” (i.e. through capital punishment, incarceration, confiscation or fines), whether with due process or not. Well… perhaps there might be fines, I suppose. [In ISV, if someone’s cell phone goes off during class, they have to pay $5 or distribute one Sri Isopanisad]
My perspective might be influenced by the fact that I have not lived within an ISKCON-maintained ashram for a long time. I am an independent householder with my own business, bank accounts, house, car, etc. I allow I may be a little *too* independent. I do not tend to see ISKCON as my “government”, but more like my spiritual family.
ISKCON is the source of my friends, the object of my charity, the maintainer of my places of worship, and the source of my knowledge about Krishna and how to approach Him and achieve the goal of life. There are other demands I make on my local and national goivernments I do not make on ISKCON, and there are protections from harassment and tyranny that I need from government (with its police and taxation powers) that I do not feel I need from ISKCON.
For devotees who live in an ISKCON run ashram or communal farm, the perspective may be different. The designated authorities have a lot of control over such devotees lives. For that matter any devotee who has full time engagement in some ISKCON service is a lot more dependent and vulnerable and needs more protection from ISKCON management than I do, I suppose.
On the other hand, each monastery, farm, temple, or other ISKCON project should have some leeway to decide how it wants to relate to its own members, within certain outer parameters. Things may be done differently in different countries and cultures, and even in a single city, different individual leaders may develop different styles of organizing and inspiring the local members or congregations.
I am just thinking out loud and brainstorming here. It sounds like there has been a lot of thoughts and discussions elsewhere, which I have not participated in. I am curious about them.
Anyway, to craft a document that will be relevant “for centuries to come” is no simple task. It may be hard to anticipate the challenges and changed circumstances that might be faced even 50 years from now. Some sense of flexibility or adaptability might have to be built in. Right?
Some countries, like England, have no single written constitution, but a series of various charters (beginning with Magna Carta), agreements, promises, customs and understandings. Could ISKCON’s “constitution” take the form of such a more free-flowing, evolving series of understandings that may emerge, for example, in response to specific problems or conflicts? Or do we need a clear single, legal and organizational charter?
Sorry, I could probably go on for many pages.
Maybe a more ‘organic’ approach would be to hear from the Iskcon citizenry about what does it mean to be ‘a member of Iskcon’.
The intend of this motion (creating a Constitution) appears to be contained in the opening statement of the GBC chairman; relationships and understanding.
Even though a fancy and thorouh consitution could help to improve both, I sense that it would not be enough in itself. These movement is made of people and in the same proportion that such people represents the mission of Sri Caitanya and Srila Prabhupada, relationships and understanding will improve.
That’s why it could be useful to hear from ‘our people’. This could be achieved by requesting devotees to write submissions regarding the question ‘What does it mean to be an Iskcon member?’. It cannot be assumed what is the current understanding of an average Iskcon devotee unless it is somewhat surveyed in the different areas.
To have an idea of what people (regular Krishna dases & dasis) are thinking would give a ‘reality touch’ to a document that may well ‘regulate’ the lives of every devotee in Iskcon. If the proposed document lacks the required connectedness with the members of this movement, it may become just another source of discrepancy and resentment.
If the purpose is to obtain a ‘more formalized relationship between ISKCON and the members of ISKCON’, the initiative needs to consider the views of those involved. To some extent there maybe a recognised distance from Iskcon leadership and many of the devotees. Although there are established working relationships (as in temple managament or in discipleship), in general terms we may need to improve our communication channels. If this is not done, the distancing between ‘authorities’ and the Iskcon community at large will only grow more and more.
Dear Iksvaku prabhu,
As well as all comments here being forwarded to the Constitution Committee, I again would like to reiterate that everyone is encouraged to communicate their views to this committee.
When you say:
“That’s why it could be useful to hear from ‘our people’. This could be achieved by requesting devotees to write submissions regarding the question ‘What does it mean to be an Iskcon member?”
Your suggestion is not only useful but is being openly requested!
This has been made clear many times now, so I hope the notion that somehow or another the views of the devotees are not being sought, can be put to bed.
Your servant, Praghosa dasa.
Dear prabhus,
Such a mammoth task as this will require a flexibility suited for differences of time, place and circumstance. If a constitution had been drafted years ago when membership of Iskcon was determined by who lived in or out of the temple, it would have required some rewriting today on account of the growth of the congregation which comprises many full-time devotees.
A future scenario, be it war, the exchange of freedom for security, a new world order and the rest, can all directly or indirectly affect the way devotees live and contribute towards their local temples. If the life-blood of the world economy runs dry, the present world travelling and preaching done by GBC’s, sannyasis and pilgrims will also cease, meaning increased localized development. If the ease with which we communicate via computers also fail, we return to early-indusrial times and plan accordingly. A constitiution based upon the global village convenience we have today may not be applicable to unforseen situations of the future. It must be universal in application as the message of Sri Chaitanya Mahaprabhu wished.
In this regard, a simple constitution should be adaptable to such cases, one that applies to one temple or preaching centre, should apply to all others. A clearly defined membership charter should be an easily understood manual whereby any member can take and start up a temple if neccessary, without dependency on centralized authority – if ever a situation arises when central authority is unable to oversee, or is prevented due to travel difficulties.
These days we have many sincere devotees who live exemplary lifestyles yet live outside of the temples. A constitution which seeks to be all-inclusive must have flexibility determining who members of Iskcon are. Whilst some members are actively visible, others are not so, but are equally dedicated. In other words, visibility alone should not be a sole crtiterion for determining an Iskcon member. Barring anartha-allegiances to other causes, a standard should be based upon regular contact between devotees. Such healthy communication can enable a well-informed type of feedback without resorting to forced compliance. This will be a mature approach.
As for distinguishing full-time ashrama members from their peers practicing at home, it seems in the absence of a functioning daivi-varnasrama model any distinctions will be muted. Apart from written allegiances to Iskcon, communication will be the key to tell who is abiding or not.
Many a time we hear how when a devotee leaves a temple, or moves due to employment duties, is often left with little or no contact. A database of all members could have a mandatory record of contact, or even attempted communication with such devotees.
If Iskcon is going to be the church as some inevitably see it, it should comprise of federations as opposed to a centralized use of power. There must be a measure of autonomy for indivdual temples, and groups of temples belonging to states or regions. The different localities, the produce, and the cultures thereof will lend variety and vibrancy to our collective identity as members of Iskcon.
In this way, there are various possibilities which will determin different types of members, the visible active, the less visible active, and the struggling. If communication is up to scratch, we can ensure conformity to the wishes of Srila Prabhupada. Perhaps there should be a mandatory responsibility for all members, or at least those in certain positions to communicate formally with other members as to their spiritual well-being. There should be a futuristic edge to it, or should I say – forward thinking. The simplicity will overcome whatever obstacles future-imperfect presents to us.
Ys, Kesava Krsna dasa.
It might be useful for a Draft Constitution to be published and circulated and for comments and questions to be fielded from all devotees before the GBC actually decides to adopt a new constitution. For all I know that is the plan, anyway.
If the GBC were to adopt a constitution all of a sudden for ISKCON, sight unseen by most of the devotees, there might be mistakes, surprises and/or controversies that could easily be avoided by a “review and comment” period.
Dear Akruranatha prabhu,
As part of the extensive consultation process there will also be a ‘review and comment’ period, nothing is going to be produced or adopted ‘all of a sudden’. However I would encourage both you and any other devotee who has an interest in this subject not to wait for the ‘review and comment’ period but rather actively participate in the drafting of the proposed constitution now. If you do this then it should result in you being able to more quickly review the draft constitution when it is published, as well as you not having to make as many comments on it as you would likely have to, if you do not participate from the get-go.
Your servant,
Praghosa dasa.
I’ll be happy to assist however I can. It seems to be a very important project.
I’ll write to sesa.acbsp@pamho.net and ask how I can help, which I probably should have done sooner. I see that the body of the article is really a call for interested devotees to participate.
Please forgive any offenses I may have knowingly or unknowingly committed. I am really a stressed-out, overworked lawyer and on Dandavats I often just “shoot from the hip” in spare moments.
Dear prabhus,
When we speak of membership we refer to many types of devotees, from the beginners up to the spiritual masters. If matters of health – or dying for that matter – were to feature, the constitution must be clear who has free access to healthcare within an Iskcon sponsored hospital or health facility. Who qualifies for whatever privileges will have to be assessed, whether in terms of seniority, renunciation, or financial shortfalls, must fall within certain standards.
This same principle has to be applied to other sectors of Iskcon. Of course, all members will be accorded leeway within the ambit of decent vaisnava behavior, but noble sounding precepts as ‘all are equal before the law’ and similar ideals – Vedic in concept – must take root in an impending constitution.
If matters of discipline – with death to the six types of aggressors and so on – are not going to be incorporated – and it is unlikely they will – due to liberal society values we thrive in, will be a cause for amendments in the future, should our church, or other identity assume political power. Law and order is undoubtedly one of our strong points. So these harsh measures may have to be put in limbo until such a time they be needed.
So the constitution will display our current rights, and harbor future rights. Still, there will be general privileges common to every member, and more refined rights for the various asramas, and those who deserve extra care and attention, and for unique situations ie; falldowns, philosophical entrenchment and the rest.
The subject of payment of salaries is another consideration. As time goes by, more members will mean more wealth for the temples. It is inevitable – as in the Christian way of paying the upkeep of the pastors, vicars and bishops – that those who administer the temples and tend to their flocks(congregation) will require financial support. So who is to be a paid member and who is not? A definitive guideline will be required – conditional to Srila Prabhupada’s standards.
Concerning financial contributions from members themselves, the 50% standard is not always feasible. However, other religious groups do ask for tithes of 10% or more. If this were to be implemented to certain members of Iskcon it may be construed as enforced vaidhi. But it could be worth exploring as this will undoubtedly lend stability to temple income. Do we want paid up members?
But this is a hazy area. Srila Prabhupada did not want paid pujaris let alone paid up members. Quality preaching can inspire rich people to give generously. The establishment of a working vaisya core group will have to be formed, but this entails the creation of a varnasrama-dharme system again, of which we are still in the ideas phase. How to work a feasible constitution in the absence of a varna set-up will earn yet another amendment in the future.
Ys, Kesava Krsna dasa.
Hmmm, paid up membership. It is an intriguing idea. . . .
There is a critical distinction between “paid pujaris” and “paid up members.” The former are being paid by ISKCON, and the latter are paying funds into ISKCON.
There is some precedent against paying devotees salaries in exchange for their “service”. After Karandhar left L.A. temple in late 1974, there was some discussion of “hiring” him for a small salary to manage Spiritual Sky (I think it was just Spiritual Sky, but Jayatirtha may have also wanted him to help Ramesvara with the BBT).
In the 1975 GBC meeting, Atreya Rsi told Srila Prabhupada that what Karandhar was requesting was a below-market salary for the kind of work he would do, but Srila Prabhupada rejected the idea. (He said, among other things, that if he wanted to hire someone he could find a competent manager from India who would work for room and board).
We can scrutinize these historical precedents and try to understand the principles that motivated Srila Prabhupada’s decisions. They may be based on general principles about devotional service, they may be based on factors specific to the devotees involved (Srila Prabhupada’s personal relationship with Karandhar, who previously had been one of the most important managers in ISKCON, could have been a factor). They may be based on specific aspects of how ISKCON was operating at the time, about the economy within ISKCON, and about the economy outside of ISKCON, too.
But it does seem that Srila Prabhupada wanted the work in ISKCON to be performed by surrendered disciples, rather than paid professionals, and I think that goes double for leadership roles. Devotees may or may not require some minimum “devotee maintenance” (depending on whether they have other economic means), but their service to ISKCON should be voluntary and motivated by love. Otherwise it could become just another job, and the glow of spiritual motivation in ISKCON would be dulled and darkened.
As for paid up members, Srila Prabhupada did create and promote a Life Membership system for paid up members. Paid up members are good. Why not? Initiated disciples should feel some embarrassment or shame if they do not at least come up to the standard expected for Life Membership.
If you cannot follow the regulative principles, Krishna says, “work for Me.” ISKCON requires some capital, some land, some labor, so we should encourage everyone to make regular financial contributions to ISKCON.
But to formalize it and require devotees to tithe on pain of having “membership privileges” revoked sounds artificial. That would require some administration to check who was paid in, whether they have understated their income, and so on. It would be a drain on resources and again would take some of the edge off the love and trust that is the basis of spiritual relationships. It has to be an honor system IMHO. I agree with Kesava Krishna in that respect.
ISKCON is supposed to run on love and trust and we should avoid adding unnecessary layers of bureaucracy. Sure, ISKCON needs good organization and management, but management should never be an end in itself. Srila Prabhupada described management as a “headache”, but he said if we do not do it there will be bigger headaches.
Although I did not like the context in which he used it, I have to give credit to Hansadutta for coming up with this poignant, Jesse Jacksonesque slogan: “Srila Prabhupada managed to love us. He did not love to manage us.”
Lokaguru das
Constitution Of Association
Dear Prabhus, dandavats and pranams. It is with interest that we read the recent article about an ISKCON constitution. There is no real need for anyone to make up a new one. Srila Prabhupada wrote one already. It can be found on pages 154-155 of “The Beginning,” the l966 New York Journal of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Founder-Acarya for the International Society for Krishna Consciousness.
“The Beginning” was published by The Bhaktivedanta Archives, Copyright The Bhaktivedanta Book Trust, l996, from diaries that are owned and held by Bali Mardan prabhu and other original documents. Bali Mardan Prabhu, a life trustee of the Bhaktivedanta Book Trust lent the archives his source material with my encouragement for re production. They have printed Srila Prabhupada’s diaries in two very nice books,”The Beginning” and “The Jaladuta Diary” which you can get from : The Bhaktivedanta Archives P.O. Box 255 Sandy Ridge, NC 27046 Phone (910) 871-3636
Here is a true copy of the aforementioned Constitution:
CONSTITUTION OF ASSOCIATION
1. The name of the society is the International Society for Krishna- Consciousness.
2. The headquarters of the Soceity are located at Radhakrishna Temple, 26 Second Avenue, New York City, 10003, USA.
3. The objectives for which the Society is being established are: (A) To educate the greater human society in the techniques for spiritual life as the basis for a balanced psychic and biological development, and thereby achieve for the first time in human society a real peace and unity among the contending forces in the world today.
(B) To propagate the Sense of Godhead, the all attractive Personality of primal and eternal Form, as He Himself revealed in His own words in the Bhagavad-gita, The Holy Scripture of the Lord Sri Krishna, the Godhead.
(C) To bring together individuals in a Society, regardless of national- ity and irrespective of creed or caste, in order to develop a nearness to the Godhead and thereby the idea that within the members and humanity-at-large there is an infinitesmal soul-spirit that is part and parcel in quality with the Godhead, the Supreme Soul.
(D) To encourage the teachings of Lord Sri Chaitanya Mahaprabhu who demonstrated practically the transcendental process of approaching the absolute Personality of Godhead by His acts of congregational chanting of the holy name of God, a process known as Samkirtan.
(E) To prove by active work and preaching that Lord Sri Krishna is the only enjoyer of all the outcomes of individual and collective sacrifice, penance, meditation, arts, culture, sciences, because He is the Supreme Proprietor of the whole universe, eternally apart of Him eveyone knows Him as a friend. Real peace can be attained when this is realized, in fact.
(F) To assist whenever and wherever possible in the buidling of a social structure on the real foundation of spiritual progress and es- tablishment of peace and unity between men throughout the world.
(G) to attempt to save men individually from the chain of victimization the ongoing trend in modern civilization operates by, in the name of ideologies of false sentiment, so that man may again be a free soul, to act and live freely with spiritual vision. This is possible by individual spiritual initiation, Diksha, when a man can see everything in Godhead and Godhead in everything.
(H) To further toward realization this highest truth as revealed by Lord Sri Chaitanya Mahaprabhu and the six Goswamins headed by Srila Rupa and Santana Goswamins.
(I) To have for its objective amongst the others four principles which the Goswamins had in view. They are the following: 1. To erect a holy place of transcendental pastimes as well as a place where members of the Lord Sri Krishna can flourish.
2. To propagate all over the world in the form of missionaries the process of devotion, the transcendental service to the Godhead, and to make known that this devotional service is the main function of the human being.
3. In order to accomplish this, to adopt proselytizing methods of peaceful means and to establish a broader society of association for all members, including scholars and admirers, to engage in this service as put forth in the Srimad Bhagwatam.
4. To install, wherever it is possible, the worship and temple of Radhakrishna and that of Sri Chaitanya, and to give facility to everyone to become trained in the modes of Archan or preparatory principles of devotional service.
(J) To introduce to the members of the Society and humanity-at-large a simpler and more natural purpose in life by means suitable to the particular place and time, and as enjoined in the Bhagavad Gita.
(K) To organize educational programs, such as classes and lecture tours, and to institute services, such as mailing, for the benefit of the members of the Society and humanity-at-large.
(L) To publish periodicals, books and/or pamphlets in all important languages in order to reach human society and give an oportunity to same to communicate with the Society.
(M) To invoke the quality of goodness particularly in every member of the Society, individually by the process of Diksha and by establishing one in the status of a Brahmin (good and intelligent man) on the basis of truthfulness, knowledge and faith in the transcendental service of the Lord.
(N) Among the secondary objectives of the Society, it shall undertake the following activities:
1. To revive the scientific system of social orders of classification based on intellligence, martial spirit, productivity and commmon assis- tance, generally known as the four castes with reference to quality and worth for the common cause of world society.
2. To discharge as a matter of coures the vitiated system of supremacy of one man over another by false prestige of birthright or vested interests.
(*Note from Puru Das Adhikari – Please don’t misunderstand “2.” The New Webster’s Dictionary defines discharge -.to unload, to discharge cargo,to absolve, free oneself from, to release (am arrow or bullet) to rid of an electrical charge, to dismiss etc. . . . vitiated- spoiled ., made defective, corrupted (morals or taste), invalidated or made wholly or partly ineffective.)
3. To popularize the vegetable-grain diet under approved methods in order that full value of protein, carbohydrate, fat and vitamin benefit may be derived therefrom.
4. To discourage intoxication or addicting habits of all descriptions and dimensions and to expose such persons thus afflicted to approved methods of spiritual realization.
This document is signed by:
A.C. Bhaktivedanta Swami – Acharya Raymond Marais Michael A. Grant Robet Lefkowitz James S. Greene
I let this wonderful piece of writing speak for itself.
Om Tat Sat.
Your servant, Puru Das Adhikari Curator of The Bhaktivedanta Memorial
Puru Prabhu:
Thanks for republishing the 1966 charter of the first ISKCON corporation. It is an amazing document that encapsulates the mission of ISKCON, its purposes and methods.
In any attempt to create a new constitution for today’s worldwide ISKCON movement, this document has got to be the fundamental starting place. In fact, I believe that it — or at least parts of it — are incorporated into the charters or articles of most of the separate ISKCON temple corporations.
Of course, a lot has happened since 1966, when there was only one temple at 26 Second Avenue in New York City. Other temples opened in other states and other countries and formed their own corporations or organizations under the local laws. Srila Prabhupada founded the BBT and several large scale projects, especially in India. Srila Prabhupada also established and trained the GBC.
Srila Prabhupada passed away in 1977, and ISKCON struggled with the transition from having the Founder-Acharya His Divine Grace Srila Prabhupada as the only initiating spiritual master to having multiple initiating spiritual masters serving ISKCON under the authority of the GBC as Srila Prabhupada’s representative.
Many disciples who formerly lived communally in ashrams set up independent households and went back into the “mainstream” larger economies and societies. Their children grew up and now have children of their own, and these generations are working out their own ways of relating to ISKCON. The preaching efforts in India have been extremely successful and the diaspora of Indian Hindus has provided a strong network of new members and supporters in many countries throughout the world.
We could probably come up with a huge list of other changes that occurred since 1966. The 1966 “constitution” does remarkably stand the test of time, however, as a guiding lodestone of what ISKCON is supposed to be and do.
I cannot speak for the GBC and its Constitution Committee, but apparently the committee members and other devotees feel a need that there should now be a formal constitution explaining the interrelation of various parts of ISKCON, many of which did not even exist in 1966. (E.g., the GBC, the BBT, temple presidents and boards, initiating gurus and their disciples, sannyasis, committed congregational members, 2nd and 3rd generation ISKCON members, schools and academies, farm projects, and so on).
In creating any new constitution, I am sure the spirit of ’66 and the original ISKCON constitution will be consulted and preserved, as well as Srila Prabhupada’s other foundational writings and instructions on the subject of the “constitution” of ISKCON and its various limbs.
It also must be recognized that although Srila Prabhupada’s vision was remarkably clear in 1966 as to what ISKCON was to accomplish, his specific ideas of how to manage were practical, flexible and responsive to how things were working, year by year and day by day.
I certainly and wholeheartedly second your suggestion that the 1966 original New York ISKCON charter should be fundamental to any new ISKCON constitution. (I already indicated as much in comment #3.)
I am still on the fence, though, as to whether I agree with you that nothing further is actually required at this time. I admit I have a little trouble conceiving what the proposed new constitution will look like, and I feel a little trepidation, that if we cannot come up with something really great, maybe it would be better not to come up with anything at all.
Anyway, since everyone interested is being invited to participate, I am waiting to be told how I can participate. I trust that the senior devotees who have already been considering and working on this great project have already accomplished much, so I do not want to “reinvent the wheel”. I am sitting tight and waiting to see what they have done so far and what participation I can offer, if any (other than just continuing to make comments on the Dandavats sidelines).
Dear Akruranatha prabhu,
Your comments on dandavats maybe not be such a sideline event as you might think :) But if you want to communicate directly with the committee concerned please write to: dario.knez@pamho.net
Your servant, Praghosa dasa.