I can ask any devotee I see about faults in ISKCON and will find myself in a long conversation. But then I take a step back and ask myself again, where are the faults? Actually there are none. There are none because ISKCON is based on the Vedic scriptures such as the Srimad Bhagavatam and Bhagavad-gita, which are perfect in themselves.
By Jatayu dasa (SDG)
ISKCON was formed by His Divine Grace Srila Prabhupada who is a perfect student of such literatures. So where is the fault? The fault lies in me, in my heart. Not in ISKCON.
Look at it closely, whatever faults are found in ISKCON some are ones that I myself brought into it. Of course, ISKCON was formed so that any man or woman suffering from the pangs of material life can come and learn to free themselves from such troubles. But the troubles and problems I find in ISKCON are not ISKCON’s, they are mine.
Within ISKCON I will find the perfect yoga system for self realization as taught by numerous saints and sages of the past. I will also find that all of its members, though sincere in their desires, are not perfect, but neither am I.
As we enter ISKCON we bring with a bundle of problems with us, which, get dealt out to those devotees around us. I may be a pure spirit soul but I am a pure spirit soul who is conditioned by material nature.
So, what are the faults? Irresponsible leaders? They are everywhere, in all companies, in all nations. Child abuse? That’s everywhere, in all religions, throughout all society. Women’s issues? Everywhere, for years. Frustrated? Yes, of course, but where am I going to live where these things don’t exist? These problems were not born in ISKCON, they were brought into ISKCON. The social structure of ISKCON prohibits these activities. ISKCON is meant to set up a society based on the religious tenets found in Srimad Bhagavatam and Bhagavata gita so that modern man can find shelter from these atrocious activities. Those who join are expected to uphold, protect and promote the philosophy of these great literatures. Those who deviate are the fault, not ISKCON. And those who stand by and do nothing share in that fault and those who criticize ISKCON, feed the fault.
Therefore, I should not make the mistake of identifying ISKCON with the actions of bad devotees but I can identify ISKCON with good devotees. Because when the good devotees first arrived, they were not good. But now that they have become good then that is the credit for ISKCON. ISKCON is meant to bring in conditioned souls suffering in the material world and make them happy by purifying their consciousness. If this does not happen then it is the fault of the individual for not taking to the program properly. To say that ISKCON is bad because there are problems within it is a grievous mistake. ISKCON is always good and will always create good devotees.
ISKCON is not bad because some individuals have failed to succeed. And I cannot say that because bad devotees exist then I am unable to advance in my own spiritual life. I am responsible for my own life and it is I that am responsible for following the rules and regulations stated in ISKCON. No one can do the work of self-realization for me, that is my responsibility. Also, no one can stand in the way of a relationship between a spiritual master and his disciple. There is no person and no situation that can stop the flow of Krsna’s mercy upon us.
If I were to say ISKCON has many problems, I would be wrong. It would be more correct to say that, as these spirit souls come to ISKCON to perfect their lives, they will, inadvertently cause problems as they themselves struggle to become free from material bondage. The faults lie within all conditioned souls. The faults I see are also my own and it is my responsibility to correct them. ISKCON is the vehicle to correct and/or to remove such actions from our hearts. ISKCON is there to assist me and anyone else who are suffering from the modes of material nature. ISKCON is not an illusion factory of ever happy endings, it is a philosophical institution meant to teach and guide all living entities back to the spiritual world and back into their original loving relationship with Krsna. It is the responsibility of the individual though, to take the necessary steps towards that goal.
ISKCON is meant to create an environment where its members can come together spending the day serving Krsna and enlivening one another by discussing His pastimes and qualities. This is actually what is going on in the spiritual world. If someone is deviating from these activities in a serious way then by me focusing attention on his activities and by criticizing him, then I am also in a fallen state. Instead of placing myself in a mood of judging I should simply go on glorifying Krsna and allow Krsna to deal with the manner in His own way. I should remember that Krsna is also dealing with me and all devotees individually in such a way as to purify us. If a situation arises where my life is disrupted then I should not try to solve the problem externally but look within to see what Krsna wants me to solve there. I should also understand that we are a community and as a community it is also our responsibility to assist each other, not that we stand around and watch material nature drag down individual devotees one by one.
ISKCON does not cause problems, it solves them. No matter what problem arises among us, the solution to such problem can be found in Srila Prabhupadas books. Granted, problems do exist that are not so easy to cure. And I have seen that to cure them a host of other problems arise one after another. Patience and tolerance is certainly required at this time, along with prayer. Were devotees to throw a rock at each dark spot in me, surely I would have no place to duck. So let me practice, do onto others what I would have them do unto me. Let me pray for their advancement; let me pray that Krsna’s kindness would guide them to become a more mature devotee. I are not here to become a great leader or manager; I’m here to become pure. I am here to reestablish my relationship with Krsna, my dear most friend. Each person in his or her services is undergoing the same process of purification and we all have our own battles to fight. So instead of hatred, let me offer assistance; instead of condemning let me forgive and instruct. Let me forgive as Krsna and my spiritual master has forgiven me. ISKCON is promoting the highest religious standards in the world today. Let me read the seven purposes of ISKCON, read the rules one must follow to live in the temple, read the books I am to study and to teach others, that is ISKCON. Look at the teachings of the six goswami’s, that is ISKCON. Look at the rich culture of Vaisnava tradition and the disciplic succession, that is ISKCON.
If I do not see myself gradually becoming freed from material desires and becoming happy, then I have not joined ISKCON. I have to admit that most of the time I actually do not comprehend the depth of ISKCON. ISKCON is not a social club, ISKCON is a totally dynamic spiritual force meant to bring about a revolution in the consciousness of the entire world for many generations to come. Therefore, I should not identify the faults of a devotee with ISKCON; I should identify the faults with the material world. Problems will always be there. Troublemakers will come and go. Immature devotees will say and do immature things. It is an imperfect world so the perfect situation will never be found. I should learn to deal with each situation individually and in a way that it produces a Krsna conscious result. I may not always see an example to follow; but they are there, a lot of examples. And, if there were no examples, then I should become the example. Why do I always throw the burden of responsibility on others? I am a mature adult and should start acting like it.
ISKCON does not solve material problems, it gives spiritual solutions. But I am too quick to judge and correct others and am slow to judge and correct myself. Many criticisms are placed on our leaders. They too are not fault free. And, without question, I have made errors. But is my fault finding in the interest of lending assistance to heal an aiding society or is it meant as a vicious weapon to hurt others as means to cover up my own faults? Or still, am I looking for an excuse not to give up the sense gratification I am so dearly holding onto? I must consider as I judge and condemn my fellow devotee and the organization ISKCON, a cloud of material consciousness covers me, rendering me ineffectual in such circumstances.
Working sincerely to bring the wrong doers closer to his own perfection is what ISKCON is all about. It will be my own material desires that will distort and twist all that I hear and see. Many devotees have left ISKCON because of this reason or that, but have they reached perfection outside ISKCON? I should remember that at one point in my life, through years of suffering, I prayed for help. ISKCON was the answer to that prayer. Some even go so far as to judge Srila Prabhupada by saying that he did not give us everything, how arrogant. He gave us everything we need to return to the spiritual world. Such an unfortunate situation, that we leave his shelter after he cared for us for so many years, even forgiving us for our animal like behavior. ISKCON and Srila Prabhupada have rendered the highest service to mankind by distributing knowledge of the individual souls relationship with Krsna and as soon as ISKCON encounters some difficulty its own members turn against it. Therefore I say, if I find fault, then it is me that is ISKCON’s greatest fault. If I find fault with ISKCON, I find fault with Srila Prabhupada. And by doing so, the severest tragedy awaits me. Let the pseudo intellectuals talk all they want about the perfect society.
If I want the perfect society, then I should chant Hare Krsna perfectly and all the faults in ISKCON will flee. I must learn to stop talking about how others are not following Srila Prabhupada, but start talking about how I am not. Of course troublemakers should be dealt with but in an authorized manner. Negative talk among the devotees will hurt us more than any enemy outside of ISKCON. By negative thought and speech we are actually accepting the association of the modes of material nature. And by doing so, our future as a devotee remains uncertain. Devotees who abuse their management positions indeed bring into ISKCON a destructive element but criticism of them brings us greater harm, for both the speaker and the hearer. Therefore let me, with a sober mind deal with such problems where all parties benefit.
Many of us have seen bad managers remain in their posts far too long. We must keep in mind though that Krsna also sees them and it is Krsna that will make the final decision when and how such an individual be corrected or removed. Remember, such bad managers are also conditioned souls trying to free themselves from material nature. My goal in such cases should maintain charity and I should also avoid judging such persons in a final way, which gives him no room to change, correct or recover from his mistakes. Devotees must learn to stand up for their rights as an individual and as a group. But it should be performed intelligently and according to the Vaisnava standards that Srila Prabhupada has given us.
The road to spiritual life is not always an easy road to tread. There will be problems. But it is still my responsibility to serve Krsna with body, mind and words. Even if every devotee around me falls down, Krsna’s mercy is still available to me. I can safely say that all devotees will make a mistake; even sincere devotees who are trying to serve ISKCON. As Srila Prabhupada said, all of our books, all of our study and all our endeavors are meant to get people to chant Hare Krsna. This is our real work because this is where the purification begins. When someone begins to chant Hare Krsna I should understand that he is not an ordinary person. It is extremely rare for the living to chant Hare Krsna and try to surrender to the orders of the spiritual master.
When I see a fault it is not the time to criticize but a time to reach out and help. I should think how it will feel when no friends are found by my side when I need them most. How horrible it must feel when I fall and there is no one to extend a helping hand. This is the real mood of ISKCON, a group of individuals working together towards a common goal and when one falls, others go back, without regard for their own comfort and pick him up. All of us have been wounded by material nature; some of us are slow to accept the teachings and others always need someone to tell them what to do but when that sincere devotee steps forward to offer a helping hand without judgment then the actions of that individual devotee reflects the true depth of ISKCON. And when the leaders themselves act to rectify their mistakes and show that they see themselves accountable for their own mistakes then the society at large will become more united as they watch these devotees develop into qualified leaders.
ISKCON may suffer slightly from our wrongdoing but it will always recover. It will recover because it is Lord Caitanya’s sankirtana movement and therefore it is glorious. It is glorious because it issues forth the chanting of the Lord’s holy name and it distributes transcendental literature that glorifies the activities of Krsna. All over the world these literatures are to be found. All over the world one can hear the chanting of the Hare Krsna Maha Mantra. All over the world the Deity form of Krsna is being worshiped, prasadam is being distributed and thousands of individuals are being purified and are returning to the spiritual world. This is the real glory of ISKCON. ISKCON is perfect and complete; I only have to correct the mistakes I have made.
So where is the real fault? The only fault in ISKCON is in me, that I have not fully surrendered to this wonderful and dynamic process of self-realization. The faults lie in my heart. The faults lie in my inability to forgive, the lack of caring for others and the lack of personal interaction. These are the real evils that are tearing apart our society. This impersonalism, there is no greater enemy than this. Real unity will come when I develop discussion about Krsna, when I find pleasure in the activities of Krsna, when my only business is to give Krsna to everyone around me. Then the faultfinding will stop, the anger in my heart will disappear, the lusty desires that permeate my entire being will turn into love of Krsna and I will actually become happy and peaceful and the faults will not exist any more.
This article seems permeated with much devotional and philosophical sentiment. The images I envision when reading it remind me of Srila Prabhupada’s analogy – when a rabbit is cornered by a predator, and has no hope for survival; it closes its eyes and thinks “now my enemy is gone”. There have been many unfortunate events befall our movement over the years. Each of us must accept responsibility for what has happened, individually and collectively, and search for solutions, no matter how troublesome, so that we can continue, survive, and grow.
To hide one’s head in the sand, like an ostrich, to close one’s eyes to what has happened, and to pretend nothing needs to be changed is not constructive. We are all looking for answers and solutions during these trying times, but dismissing the problems, while at the same time falling back on scriptural quotations, as the answer, seems too simplistic and convenient of an approach.
We are not self-realized souls, so we are unable to understand or see past, present, and future events. It is very difficult for us to properly diagnose the problems, and prescribe the needed solutions for events which have plagued our society in the past. Even if were able to arrive at the proper answers, because we tend to be deluded, we might not know if the solutions will actually work or not. We offer scriptural quotations, but those often fail to satisfy us, because we are unqualified to feel the complete happiness and joy derived from devotional service at our present stage.
In the recently published “The Hare Krishna Movement: Forty Years of Chant and Change” (Ed., Graham Dwyer and Richard Cole, I.B.Taurus & Co., 2007), there are a number of interesting perspectives offered regarding ISKCON’s history, challenges, identity and future. Devotees have contributed articles, including Ravindra Svarupa, Krishna Dharma, a, Rasamandala and Radha Mohan, and there are also articles by scholars Thomas J. Hopkins, Anna S. King, and Graham Dwyer.
Thomas J. Hopkins got his Ph.D. in Comparative Religions from Yale in 1962, having written his dissertation on Srimad Bhagavatam. In 1966, as a professor of Religious Studies at Franklin and Marshal College in Lancaster, PA (he taught there 34 years and retired as Emeritus Professor in 1996), he saw an article in Villiage Voice about Srila Prabhupada chanting in Thomkins Square Park, and came to Manhattan to meet “the Swami.” Since that time, he stayed in touch with devotees and followed the history of ISKCON. I thought his perspective as a distinguished outside religious professor were interesting. In his article, “ISKCON’s Search for Self-Identity: Reflections by a Historian of Religions”, he had this to say:
“It is important . . . to recognize what is not the best path to understanding ISKCON’s troubles after 1977: namely, blaming individuals for what happened. It is certainly tempting to do so, and one need only look at . . . [various internet websites] . . . to see how many have yielded to the temptation. The widespread nature of ISKCON’s troubles, however, and the large number of individual leaders involved in various types of problems, suggest that the causes were more structural than individual.
“This is not to say that ISKCON leaders were not responsible for questionable judgments and ill-advised actions that led to many of the movement’s troubles. It is to say, however, that these leaders were placed in a situation that they were not prepared to handle, and that their judgments and actions can be better explained by the situation than by their individual flaws. It certainly seems to me initially more useful to try to understand that situation than to try to assign individual blame to those who were placed in it.”
Hopkins sees many problems as inevitable results of young sannyasis, not yet mature, who were forced to take on responsibilities they were not prepared for. Other responsible leaders and sannyasis have been picking up the pieces ever since.
One of the benefits ISKCON enjoyed when Srila Prabhupada was personally present — he often acted in the capacity of judge. He knew how to correctly apply the philosophy of Krishna Consciousness to any given situation, no matter how complex or overwhelming it seemed to us. It was always amazing and often surprising to see the solutions Srila Prabhupada suggested for fixing problems and even disputes which arose in our society in the past.
Srila Prabhupada’s books are like medical books filled with cures for all types of spiritual ailments. It takes a trained and licenced medical doctor to know how to correctly apply the knowledge contained in medical books. In a similar way, it is often difficult for us to know how to correctly apply our philosophy to cure not only the ailments of society, but our own as well.
Yes, Suresh, even this Professor Hopkins recognized this as one of the “structural” problems that ISKCON had to cope with after Prabhupada’s physical departure. Srila Prabhupada could expertly apply realized knowledge of Krishna consciousness, and thus he knew not only the rules, but when and how to break them. Dr. Hopkins gives an example Prabhupada often himself gave: although it is forbidden for sannyasis to perform marriage ceremonies, Srila Prabhupada realized he had to do it to carry out his service to Krishna, given the situation he was preaching in. Another example Dr. Hopkins gives (I am amazed that a nondevotee college professor could have such insight), is that the Laws of Manu enjoin a man should have white hair and see the sons of his sons before taking sannyasa, but Srila Prabhupadea saw the necessity of making young sannyasis, in spite of the great risk.
After Srila Prabhupada departed, who was there to know what to do, what rules could be broken, or bent, for the higher purpose of spreading Krishna consciousness as a thriving, vital tradition throughout the modern world?
Another point Dr. Hopkins makes is that there was one or two generations missing between Srila Prabhupada and his seniormost disciples. Umapati Maharaja was a little older, but most were more still in their 20s, some 40- to 50-years younger than Srila Prabhupada. It was not surprising to find some immaturity and even some of what Hopkins describes as “sibling rivalry”, among the new leaders after Prabhupada’s departure.
But leadership by young sannyasis is where Hopkins places the origin of most problems. He says it is not uncommon for new young male celibates in any religion to be contemptuous of women and threatened by sexual matters generally, “but they usually remain for years under the supervision of older mentors who can help them acquire more mature attitudes.” Hopkins writes that a sense of superiority in young sannyasis had emerged in the years before Prabhupada’s departure, and Prabhupada did what he could to correct it, but he also needed them for leadership roles so there were limits on what Prabhupada could do about it. (He needed to build them up, not knock them down)
Hopkins sees the problems with marginalization of women and householders, child abuse and wife abuse, and the “blooping” of leading sannyasi gurus (with devastating consequences), largely as a result of the young sannyasi problem.
It is not that Hopkins is suggesting that Srila Prabhupada should have done anything any differently. Far from it. One gets a sense that Hopkins marvels at what Srila Prabhupada was able to accomplish in 12 years, and also that he thinks ISKCON has good chances of surviving and thriving. Prabhupada pulled off an amazing miracle, and the fact that there were some bumps in the road after his departure should not be surprising.
His advice for ISKCON’s search for identity in the future is that ISKCON has a lot to learn from the Christian experience. ISKCON need not be overly concerned that there are some unresolved disputes, because Christians have not resolved all of their internal disputes even after 2,000 years.
What Christians have learned, Hopkins tells us, is to define areas of disagreement systematically, and to decide which disagreements go to non-negotiable, core values, and which are relatively less important. He cites Srila Prabhupada’s genius, and that of Bhaktisiddhanta and Bhaktivinode and Lord Caitanya Himself, in knowing the difference between what was essential, and what orthodox rules could be deviated from to further the propagation of devotion.
We can also learn from Christians how to get beyond immediate issues to more basic docrines, scriptures or teachings. What Christians do with Biblical and systematic theology, Vaisnavas do with commentaries on authoritative scriptures that reveal broader meanings of contemporary applications. This is what Prabhupada did in his Purports, and Hopkins sees one task for ISKCON in its search for identity to be deciding whether this process, allowing flexibility to meet new circumstances, will go on, or whether the process stopped with Prabhupada.
Prof. Hopkins poses several theological questions as example of the kinds of questions ISKCON will have to decide:
“Is Prabhupada’s authority absolute for all time, and does ISKCON accept only his authority? Prabhupada himself gave ultimate authority to Krishna, but does ISKCON believe that Krishna’s guidance is available only through Prabhupada’s presentation of Him? Does Krishna have no independent or superior authority, or is His authority limited to what Prabhupada taught about Him? Can Krishna not speak for Himself through others? Can others not speak with authority about Krishna?”
It is an interesting article from an informed outsider. You can imagine how good the articles are by Ravindra Svarupa and other devotees.
Anyway, sorry to write so much about Prof. Hopkins’ article. Once I started describing it I wanted to give the whole synopsis. There are many great articles in that book, and you can get it for a very reasonable price from Radha Mohan Prabhu.
I appreciate Jatayu’s introspective approach. We can solve all our own problems by looking within. Ultimately, the solution to every problem is to become a pure devotee of Krishna, and there is no impediment from any outside source that can keep us from doing so.
However, in the mean time we do need to be practical and make material arrangements that are actually necessary–becoming a perfect devotee is a gradual process and we need to be in it for the long haul. Being “surrendered” beyond our actual level of realization or advancement can cause us problems or even cause us to resent the process or not get along well with other devotees. (So much depends on getting along with other devotees–the whole reason we are not in the spiritual world is, with all our impurities, we would cause a disturbance to the devotees there.)
I also appreciate Suresh’s warning not to be in denial about problems in ISKCON that we should be helping to fix. How to be effective in becoming part of the solution rather than carping on the sidelines or just sticking our heads in the sand may be the trick that many of us (at least I) have to learn.
I actually agree with Jatayu that fixing ourselves is one of the best ways to fix ISKCON. I also have a sense that, in a mystical way, our experience in ISKCON will become very positive if we are personally very serious and careful to serve in ISKCON nicely. We will be able to appreciate many true glories of ISKCON that remain hidden to those who take it cheaply or allow their difficulties with some members or situations to deter them from committing themselves further.
[I know it sounds nutty, but I think somehow our whole world and future can change, in a big way, based on how seriously we choose to take this movement. I do not know how to explain what I am saying, but I have the sense that, if I ignore ISKCON, it can become unimportant for me, even though I live now on the same earth. But if I serve very carefully in ISKCON, I will be able to see how it is the most important, transcendental enterprise that can carry so many people to the highest good fortune. It is as if we always stand at the crossroad of different dimensions or “possible worlds”.]
One time on sankirtan I tried to sell a book to a rich guy in a Porche. He challenged me “hasn’t it been proven that your movement is just jive?” I countered in a thundering voice (kind of scared me too) – “we will see at the time of death what’s jive!” That is the real secret of success of the Krishna Consciousness Movement – what happens at the time of death. If we can remember Lord Krishna exclusively, which is what each of us are practicing for, then the Krishna Consciousness Movement has been a success. I don’t believe that there is any actual fault with the Krishna Consciousness Movement. Of course, sometimes I get caught up in small petty faults. I just see myself as personally failing in Krishna Consciousness, or better stated a work in progress.
Thank you for the summary of Dr Hopkins book. I feel it is important both to be introspective and see our part in any suffering and hardships we experienceas well as to carefully examine the social/political structures that may support or potentially alleviate suffering.
It sounds like the original post is an expression of humilty and personal responsibilty where the presentation and summary of “The Hare Krishna Movement: Forty Years of Chant and Change” (Ed., Graham Dwyer and Richard Cole, I.B.Taurus & Co., 2007), ” by Akruranatha Prabhu is shedding light on the social and political issues that led to many of our problems as a movement.
I have found that self reflection and humility are essential to make any advancement in KC. Part of that is to take responsibilty and accept our karma also. But that also includes the possibility that part of serving Krishna is to take on sufferings for Him sometimes voluntarily that may not even be our karma, just a burden of love, or an attempt to love truly, to be a part of this wonderful undertaking that Srila Prabhupada began.
At the same time, part of healing for many of us that have experienced wounding also comes from understanding the social and political dyamics and climate clearly. This kind of understanding can also empower individuals to make sure that these structures are refined and dynamically more spiritually empowering from here on out.
begging for the mercy of the Vaisnavas,
your servant,
Ananda
In order to please Srila Prabhupada,
There should be regular istaghostis among all devotees…
Discussing his vision of bringing Krishna Consciousness to towns and villages…
How to create oases of peace in self-sufficient vaisnava villages,
Where cows,elder devotees,grhastas,brahmacaris will live together peacefully,
Without having to work with non-devotees,in polluted cities…
Such hellish places,devotees can go just for harinams or preaching,
But afterwards,they can retire to the peaceful villages,
Which can be shown to the public as models of peaceful living.
It is predicted that large cities are bound for destruction,
Whenever there will be another world war…
So it is urgent to plan as many such villages,where peace will reign among chaos,
Famine and severe pollution….
The crazy materialistic asuras have plans to create bigger and bigger cities,
As they are very profitable to the establishment,
While villages are not recommended in their agenda.
Let’s hope the leaders will,in future,be aware of Srila Prabhupada’s vision
Of a happy international family living together among cows in peaceful villages!
Always nice to hear what Akruranath Prabhu has to say. He is mature, mild mannered and an optimist. I want to offer a few comments to this issue of “what is wrong”…Firstly, during the time of Srila Prabhupad, you must realize that many, many social, ethical, and political problems existed in our ISKCON society. Srila Prabhupad’s profound faith in Krishna and the process of bhakti yoga gave validity to everything. I was only 22 years old when I took sanyas, went to Europe to preach and then was promptly send by Srila Prabhupad to South Africa during the time of apartheid. I tried my best to initiate the movement there, and we brought Srila Prabhupad there in 1975 after many trials and tribulations. I never would have dreamed such a grand mission would evolve in South Africa, but it is all by Srila Prabhupad’s grace. What I have learned over the 37 years of practicing Krishna consciousness is this: We must have faith in qualified Guru(s) in order to succeed in our practiciing life. Even Lord Chaitanya, Krishna Himself, said that He was told by His Gurudeva Iswarapuri, to simply chant the holy Names. In other words, we are to remain always dependent on our Gurudeva’s guidance…ALWAYS. Otherwise, we become our own spiritual master, and we will be doomed to failure due to the flaws of the conditioned nature. Srila Prabhupad several times used the example of the fly on the king’s lap. The fly on the lap of the king is looking out at the subjects of the king, and the fly is thinking: “these are all my subjects”. Hence, the problems of ISKCON are simply the problems of being an insignificant fly. We either become puffed up or envious of Krishna and Sri Gurudeva, and desire money, following, and opulence/sense enjoyment. Sri Chaitanya Mahaprabhu gave the formulas for success in His Sri Sikshastakam. Na dhanam, na janam, na sundarim…and trinadapi sunicena…
Srila Prabhupad envisioned these problems and knew that many minds could likely correct the misconception of one mind, hence the multipersoned GBC was the preference for managing HIS society. Sometimes, as something of an outsider, I am amused by the formulations of the GBC, but I am never amused by its form. It is the form that Srila Prabhupad intended for HIS society to be managed into the distant future. If someone has any other idea, they should leave ISKCON and start their own society, but they should not try to usurp or digest the honor of Srila Prabhupad. Pusta Krishna das
From Pusta Krishna Prabhu
“We must have faith in qualified Guru(s) in order to succeed in our practicing life. Even Lord Chaitanya, Krishna Himself, said that He was told by His Gurudeva Iswarapuri, to simply chant the holy Names. In other words, we are to remain always dependent on our Gurudeva’s guidance…ALWAYS. Otherwise, we become our own spiritual master, and we will be doomed to failure due to the flaws of the conditioned nature.”
> I think much more can be said and explored on this point that Pusta krishna Prabhu made. There are MANY issues that come up- the least touchy of which is what this means in what is now a movement that is empowering its congregation and is primarily congregationally based. I think that is something to explore and could be its own thread.
Again from Pusta Krishna Prabhu
“Srila Prabhupad envisioned these problems and knew that many minds could likely correct the misconception of one mind, hence the multipersoned GBC was the preference for managing HIS society.”
> I feel it was such a brilliant step for Srila Prabhupad to create structure that allowed many minds to direct and refine the organisation of this movement.
Often it is the voice to the leaders ‘people’ that reveals the places where there are gaps in this structures accountability as Srila Prabhupada had planned it. And of course I think it is a universal understanding that good leaders listen to the voices and callings of their followers. The now cliche term servant-leader comes to mind.
As someone who did not come to the movement in the first generation, I find it more encouraging when we are also given a voice and it is heard and considered as long as it is respectful and we are educated enough in KC to know the parameters of discussion.
Also, this kind of openess, when it is the culture of a particular region, makes it much easier for me to bring intelligent people to the temple and have them feel comfortable and ready to open up to learning from us about Krishna and Sadhana Bhakti.
begging for the mercy of the Vaisnavas,
ys Ananda dd
Jatayu dasa prabhu agtsp and to what you say, because it is true that there are no faults in iskcon, the process or the acarya, it is we the followers who perceive faults due to maya and our karmas. All this is clearly stated in the books left behind by the acarya of the iskcon sociaty, devotees need only read the books cover to cover puting aside their prejudice views that the books are wrong or may contain maya etc. Instead of pecking out small pieces of infomations from a data base to suit a cicumstancial problem that only make the solutions more complex due again to missing the full purport of explanations there-in given ti us by the acarya. thank you hare krsna agtsp.
In the Bhagavad Gita, Sri Krishna informs Arjuna that every endeavour in this world is somewhat covered just as fire is covered by smoke. But, Krishna does this to help Arjuna, and us, to persevere in spite of the potential for conflicts. Arjuna fought, but it was not a situation that Arjuna savoured. In the end, Arjuna’s will became congruent with Krishna’s Will. Similarly, mundane ethical considerations may take a back-seat to the service of Sri Gurudeva. Our judgement may be colored by “self” advancement. I recall one incident in Srila Prabhupad’s time, when there were difficulties with one of our senior Godbrothers in Germany. As our then GBC leaders sat together in dismay, complaining to Srila Prabhupad, this was the answer that Srila Prabhupad gave: “Why are you complaining about him? Why don’t you go there and help him!” This particular prabhu was once described as being like an elephant…he performed great service but also passed alot of stool. And, he was not always accepting of outside help. So, it is the service that was recognized by Srila Prabhupad, even when ethical dilemmas arose. Every endeavour may be covered by some flaw.
We sometimes will see devotees lament that the flavor of the movement should be one particular way. You can choose the adjectives (mellow, accommodating, welcoming, peaceful, etc. etc.). The reality may sometimes be different, and sometimes difficult to reconcile with preconceptions. We hope that our leaders would all be saints. Srila Prabhupad gave us a Society in which to serve, to perform devotional service. He has faith that service will cleanse the heart and bring out the highest good for us and others, and will be pleasing to Krishna. What more can one say… Pusta Krishna das
While the humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater, such elevated vision is not recommended for the kshatriyas or administrators of day to day affairs of society. Somebody in society must pay close attention to mundane law and order, or the humble sages will be eaten alive by the ever present disciples of Kali.
Look at the story of brahmana’s lost children in Krsna Book for clues (Chapter 89). It is natural to demand protection from the ruling authority, and yes, such a person in position of authority must be held responsible for what happens on their watch. The brahmana in this story was blaming the kings of Dwaraka for his misfortune, and the kings did not offer him some philosophical words of consolation, but actually provided a practical solution to his problems.
Maybe the kings and brahmanas of today need to re-read this story and try to see also the practical lessons it contains.