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“We are publishing this document with the consent of the author, HH Badrinarayan Maharaja, to highlight especially the section on varnasrama and thus demonstrate that there are devotees serving in the highest managerial capacity as GBC members in ISKCON who are giving serious thought to varnasrama and openly expressing the need to take up this most important instruction as given by our Found-Acarya. It has in many ways become especially timely on this most auspicious period of ISKCON’s Golden Jubilee Year celebrations.

Since the article is quite long, viewers wishing to read only the section on “Varnasrama” can click here to jump directly to that section”.

“Who are we and where are we going?”

A fight for the soul of ISKCON
by Badrinarayan Swami

Introduction
This paper is not meant to bring peace. It is not intended to answer all questions and bring harmony amongst all sides. Rather, its purpose is to spark debate and to ask uncomfortable questions. It is intended to bring to the fore a discussion that has been avoided for too long.

The GBC needs to discuss and answer the following questions:

“Is ISKCON meant to present a philosophy only or are we meant to also present an alternative way of life?”

“Is our goal to find a way to fit comfortably into the current flow of the modern world or are we meant to change the world’s cultural, social, and economical structures?”

“Are we so eager to gain a seat at the table of established institutions that we are no longer willing to rock the boat or take a challenging position?”

How we answer the questions above will define whether ISKCON succeeds or fails to fulfill the vision of Srila Prabhupada and to address the crying needs of the world. This paper will make the case that if these questions are not answered, if current trends within ISKCON are not addressed, we are already on our way down the path to a slow death of assimilation and irrelevance.

The simple truth is that in debating and answering the questions above, we are talking about nothing less than defining the soul of ISKCON and its future.

Why now?

This paper was born out of the debates over female diksha gurus, women’s roles in ISKCON, and “Krishna West”.  One may ask: “How do they connect?” Picture throwing a rock into a pond; from the point of impact concentric circles will radiate out. The largest circle, the one on the outer rim, will include all the other smaller circles. This paper’s premise is that by answering the questions above, we will then have created the template, the means of measure, by which to address these other important issues.

The discussions about female diksha gurus, women’s role in ISKCON, and the controversy surrounding “Krishna West” are actually not independent concerns. They all swirl around and rest upon the same debate:

“What is the vision for ISKCON as a society? What are we meant to present to the world—a philosophy only or a positive example of an alternative social model—and if the latter, then what does that model look like?

Proxy wars

What we have now, because we have failed to discuss the questions above, is a set of bush fires and proxy wars. For example, some devotees are motivated to push for female diksha gurus because they believe doing so will then establish the precedent that gender is not a factor in the consideration of roles in a Krishna conscious society. In other words, the effort to reach the goal does not rest entirely on the individual issue itself but also on the opportunity to accomplish a type of social engineering by the achievement of that goal. However, this underlying objective, to achieve a social engineering goal, is rarely if ever mentioned.

Another example is the debate over whether or not ISKCON should make a public statement about homosexuality and gay marriages. One side presents that it is a clear issue, Srila Prabhupada’s statements on the matter are consistent, and it is an opportunity for ISKCON to take a moral stand. Others argue that we will alienate some people, we will lose support in the academic and political world, and does ISKCON really want to court controversy?  Again, the determining question is “What is our vision and what is ISKCON’s goal?” Is ISKCON intended to carve out a space as a unique spiritual alternative or to instead hew to a course that wins it favor with the established powers that be?

Without answering the above questions we are groping forward in the dark with no compass or map. We are building a conflicted, ad hoc social structure and set of standards. We have no cohesive, unifying vision. The result is a patch-work social framework that at times is at war with itself. As the saying goes “A house divided against itself cannot stand”.

Srila Prabhupada took bold stands

Srila Prabhupada took bolds stands. While merciful and kind, he was not one to accommodate or appease. Numerous times he asked a guest or interviewer “Should I flatter you or tell you the truth?”

He did not back away from a confrontation. Srila Prabhupada told the long-haired, drug-addled, free-loving hippies to shave up and follow the four regulative principles. He told newspaper reporters in 1968 that we did not go to the moon. His tour across the USA in the summer of 1975 (declared by Time magazine—“the year of the woman”) was one combative interview after another with Srila Prabhupada not backing up an inch.

His appeal for currencies that are based on a gold standard and predictions about the fragility of the massive global financial system seemed antiquated at the time but have now proven prescient. Srila Prabhupada was on record with his vision of a farm-based economy supplying city temples and restaurants long before the farm-to-table dining movement and the revolt against food by factory farming came into vogue.

To give us a reminder of Srila Prabhupada’s mood, here is an interview from that summer of 1975 tour across America:

March 5^th, 1975 / Room Conversation / New York City

Reporter: Swamiji, your movement has received a great deal of attention for, at least one reason, because many of your followers dress in what for the West is an odd fashion and relate to the world in what for the West is an odd fashion. Can you respond to that? Why have you asked your followers to dress in this fashion and to play drums on the streets?

Prabhupada: This is our preaching method, some way or other to draw their attention. (laughter)

 Reporter: I’m sure that you’re aware that to many people in the West, in America, in New York City specifically, that your disciples seem strange because of the way they act on the streets. What about that?

 Prabhupada: Yes, they must be strange because they are spiritual. You are all material. (laughter) So, for the material persons, we are surely strange people.

 Reporter: Is this manifestation the only way to be spiritual, dressing in this fashion?

 Prabhupada: No, no, you cannot compete with us. Because we don’t have any illicit sex, we don’t have meat-eating, we have no intoxication, we have no gambling. There’s so many no’s which you are unable to perform.

 Reporter: Swami, that wasn’t my question. My question was, is this manifestation, dressing in this fashion, playing drums and dancing in the streets, the only way to be spiritual?

 Prabhupada: No, we have got about sixty books. If you want to learn this movement through science and philosophy, we have got our books. You have not seen our books? (laughter)

 Reporter: Swami, that isn’t the thrust of my question. Yes, I have. The thrust of my question very simply is this: Can’t people be spiritual without dressing in this fashion and dancing in the street?

 Prabhupada: Oh, yes, oh, yes, you can become spiritual in your dress. Simply you have to learn what it is from the books. The dress… dress is not very important thing, but still, in the material field, this girl is dressed in a different way, you are dressed in a different way.

 Reporter: The way we dress lets us move in all circles.

 Prabhupada; No, the thing is, dress is not very important.

 Reporter: But you have your disciples dress in this way…

 Prabhupada: But just to draw a particular… Just like the policeman, he is differently dressed. One can understand that he is policeman. Similarly, we are also differently dressed so that people may understand we are Hare Krishna people.

 Female Reporter: Swami, I saw a television program about your movement once, and they said that the men make the decisions and the women follow. Is that true?

 Prabhupada: I do not follow.

 Srutikirti: She hears that the men make the decisions and that the women follow these decisions.

 Prabhupada: Not necessarily. We follow the decision of Krishna, men and women both. We follow the decision of Krishna. That is applicable both men and women.

 Reporter: Are men superior in your movement, though?

 Prabhupada: Hm?

 Reporter: Are men regarded as superior to women?

 Prabhupada: Yes, naturally. Naturally, woman requires protection by the man. In the childhood she is protected by the father, and youth time she is protected by the husband, and old age she is protected by elderly sons. That is natural.

 Female Reporter: That goes against the thinking of a lot of people in America now. Do you know that?

 Prabhupada: No… America, maybe, but this is the natural position. Women require protection.

The point of including this interview excerpt is not to argue the role of women or whether or not we should be wearing dhotis or pants. Its inclusion is to confirm the simple point that Srila Prabhupada did not pander or pull his punches. He did his duty as a sadhu and spoke the truth according to shastra.

As his spiritual descendants, the question is: “Do we have the courage, conviction, humility, and fidelity to do the same?

The following is an excerpt from the Srila Prabhupada Lilamrita / “A visit to Boston”

As they walked together under a steel bridge, Prabhupada pointed upward with his walking cane, “Look”-a sign under the bridge read UNALLOYED STEEL-“they have unalloyed steel, and we have unalloyed devotional service.

“What if people don’t want to hear our message?” Pradyumna asked.

“The people might not understand our message, but Krsna will be pleased,” Prabhupada replied. “And that is our mission. They thought Jesus Christ’s mission was stopped. They killed him. But his mission was attained. He preached three years only, but so many followers. He pleased Krsna. We must not be disappointed that no one is hearing Krsna consciousness. We will say it to the moon and stars and all directions. We will cry in the wilderness, because Krsna is everywhere. We want to get a certificate from Krsna that “This man has done something for Me.” Not popularity. If a pack of asses says you are good, what is that? We have to please Krsna’s senses with purified senses.”

Compare Srila Prabhupada’s bold and surrendered style to the following excerpts from a draft of a proposed ISKCON statement on homosexuality (the impetus for the effort being the US Supreme Court’s recent approval of gay marriages).

“Within different cultures, traditions and countries around the globe there are deep divides over the issues of sexuality, sexual orientation, and in recent years, same sex marriage. Within the International Society for Krishna Consciousness (ISKCON) there are also differing opinions how to consider these topics…”

“ISKCON commits to respect and protect basic freedoms for all people regardless of race, nationality, ethnicity, gender, age, religion, sexual orientation or other designations…”

“Question: What about monogamous same sex relations?”

“Some Vaishnavas advise these relationships help calm the mind and senses and thus enhance spiritual practice; others argue it has the opposite affect…”

Given its vacillation and ambiguity, one is inclined to ask “Was this style of wording lifted out of a European Union bureaucratic policy statement?” When did ISKCON become the purveyor of such bromides?

We hear the claim that by softening our edge, by charting a course more in line with the climate of the times, ISKCON will grow exponentially. For the sake of honest analysis, one is obliged to ask: “How is that working out for the Anglican Church?”

Instead of glowing success, they are floundering. They have split in two and in the debates over the issues of the day they are seen as irrelevant. An ISKCON similarly bleached of courage, conviction, and confidence in our tradition will not be attractive—certainly not to the young, the idealists, and those out to change the world for the better—and aren’t those exactly the type of people we want and need to attract?

• Bridge preaching

“Bridge preaching” is not a new idea. Meditating deeply on how to find attractive ways and means to bring the conditioned souls to Krishna conscious is at the core of our tradition.

We have Lord Caitanya’s meditation from the Caitanya Caritamrita:

“Lord Sri Caitanya Mahaprabhu, being omniscient, could understand the degradation of these students. Thus He sat at home, contemplating how to rescue them.” Adi 17.259

“I have come to deliver all the fallen souls, but now just the opposite has happened. How can these rogues be delivered? How may they be benefited?” Adi 17.262

“I shall accept the sannyasa order of life, for thus people will offer Me their obeisances, thinking of Me as a member of the renounced order.” Adi 17.265

Thus, Lord Caitanya devised a means within the culture of the times to draw in the local people.

In recent history, we have Srila Prabhupada finding creative ways to attract the conditioned souls by his inaugurating the Sunday “Love Feast” in New York City, kirtan events at the beach and on “Hippy Hill” in Golden Gate Park, Ratha Yatra festivals around the world, massive book distribution—the list goes on and on.

This innovative and adventuresome streak, coming from Srila Prabhupada himself, has always been part of the dynamic of ISKCON. When something works well in one place, other devotees are enthusiastic to try it in their home fields.

The picture painted by some that ISKCON has become stagnant and calcified, that it is locked into an Indian-ethnic flavor and therefore needs “a movement within the movement” to revive its preaching spirit, is both unfair and inaccurate. It ignores the many creative outreach initiatives found throughout the ISKCON world—initiatives that are not just theory but are producing tangible and encouraging results.

We have Devamrita Maharaj’s “Krishna Lounge” and “modern Vedic ashram” models being duplicated around the ISKCON world with much success.

There is the BASE college outreach concept developed in India and that has now spread to such far-flung locations as Burma, Bangladesh, and Chicago. Gainesville, Florida has its own home-grown and very successful model.

Many devotees are using the booming interest in yoga as a bridge to mantra meditation and study of the Bhagavad Gita.

The above examples are mentioned in particular because they involve adjusting the traditional ISKCON format and presentation to meet the conditioned souls in their own “comfort zones”. The devotees involved in the above programs certainly understand the “bridge” concept. At the same time, they are also careful to make sure that the “bridge” flows the right way. “Bridge preaching” is intended for turning non-devotee into devotees—not for stripping away devotional practices to the point that the opposite happens–those devotees involved wind up looking just like non-devotees.

• Cultural Conquest?

Does ISKCON have a positive alternative culture to offer the world? Are we instead meant to present philosophy only? This latter view purports that customs, social etiquette, music, dress, food, etc. can all be adopted from the local culture. They say that the practice of Krishna consciousness is like water: it can take the shape of whatever vessel it is poured into. Their proposal is that when outside of India, so as to not cause cultural conflict and possible alienation, we should advocate solely philosophy that is then applied via the principles of the mode of goodness found in the Bhagavad Gita. They say that everything else is a detail that can be jettisoned as superficial (using the rational of adjusting according to “time, place, and circumstance”).

The question then becomes how to square this logic with the following statements by Srila Prabhupada?

Srila Prabhupada: America is blind by money. Dhana-madandha, when one gets too much money he becomes blind. To get too much riches means he becomes fool and blind. He doesn’t care. So this blindness of America… And we Indians, we have no money, but we have got culture. Combine together, then things will be very nicely done for the good of the whole world. Simply money is not the end; there must be culture. Take that culture, Vedic culture, and use it by American money, then the whole world will be paradise, Vaikuntha.” Morning Walk, July 17, 1976 New York

“My philosophy is that American and Indian, American money and Indian culture—combine together—the whole world will be changed. That is my philosophy.” – Room Conversation with Dr. Theodore Kneupper — November 6^th, 1976

“They are afraid that a different culture is conquering over their culture. param drstva nivartate. That is natural. If someone finds something better he’ll give up the old, how can he stop?” Letter to Tamal Krishna Maharaja  —  October 30^th, 1976

“When I was speaking in Berkeley University sometimes in the year 1966, one Indian student stood up and he said, “Swamiji, what this Kṛṣṇa consciousness movement will do? We require now technology.” So I replied, “Yes. You are after technology. So you are a beggar. I am not a beggar. I have come here to give something. That is the difference. I have come here to give some culture, and you have come to imitate the Western civilization by technology. That is the difference. You’ll remain a beggar, I shall remain a giver.” Srimad Bhagavatam class – June 14^th, 1973

There are those who present that Srila Prabhupada only said these things to encourage the Indian community to help his movement. However, not a single one of the above statements was made before an Indian audience. Rather, Srila Prabhupada is on a morning walk in New York city, speaking with an American college professor, writing to Tamal Krishna Maharaja (who was stationed in the United States by this time), and speaking to the devotees from around the world gathered for the morning class at the Mayapur Gaura Purnima festival.

One advocate of cultural acclimatization (adjusting ISKCON practices so that they come to practically mirror the local customs) wrote:

“On scriptural grounds, one could question the very concept of an ‘original culture’, if by that we mean an original ethnicity. I see no reference to one in Shastra.”

In response, we have the statements of Lord Brahma, the head of our sampradaya, found in the “Brahma Samhita”. There it is clearly stated that Govinda and “the super-excellent station of Krishna, which is known as Gokula” are the apex of realization, the fullest manifestation of the Lord and His personal abode. As confirmed by Lord Brahma, the spiritual revelation of Govinda in Goloka surpasses even the Vaikuntha worlds and the unlimited forms of the Lord revealed there.

We have the statements elsewhere confirming that Krishna is full in Dwaraka, fuller in Mathura, but fullest in Vrindaban.

Thus, that there is a hierarchy of revelation, an ultimate reality, and therefore a corresponding ultimate “culture” as revealed in Goloka, is confirmed.

One may then say “OK. But where are the details of that reality and culture spelled out?” We know what Krishna looks like. We know His activities and about His associates. But one could argue that more specific details are not contained in Lord Brahma’s revelation.

However, we do find the following in the Brhad Bhagavtamrta / Chapter 6 – Abhista-labha: The Attainment of All Desires

TRANSLATION

“In that realm, beyond the reach of all the demigods, planetary rulers, and personal attendants of the Supreme Lord, I saw that life was going on just as here in this Aryavarta country in Bharata-varsa on earth. The sun was rising and the other natural events were taking place every day in the sky, and on the land the people were speaking and behaving in the same way as here. I was stunned by astonishment—extreme astonishment—and immersed in an ocean of ecstatic rasa.

COMMENTARY (by Gopiparandhana prabhu)

Demigods like Surya and Candra, planetary rulers like Indra and Brahma, and even associates of Lord Narayana like Sri Garuda cannot enter Goloka. Gopa-kumara, preparing his student for descriptions of life there, now gives him a glimpse of how Goloka resembles Vrndavana on earth. Gopa- kumara saw for himself that the environment and culture of Goloka were just like those of Aryavarta, north central India, refined in where Vraja-bhumi is located. What he saw in the sky (divyam) and on the ground (bhaumim) could hardly be distinguished from the common experience of life on earth. This sight amazed him.

To underline the focus, here Gopa Kumar says:

“I saw that life was going on just as here in this Aryavarta country in Bharata-varsa on earth… the people were speaking and behaving in the same way as here.”

Gopiparandhana prabhu confirms in his commentary:

“Gopa-kumara… now gives him a glimpse of how Goloka resembles Vrndavana on earth. Gopa- kumara saw for himself that the environment and culture of Goloka were just like those of Aryavarta, north central India, refined in where Vraja-bhumi is located. What he saw in the sky (divyam) and on the ground (bhaumim) could hardly be distinguished from the common experience of life on earth.”

In conclusion, we do in fact have a clear reference point regarding the origin and culmination of Vedic culture—“just as here in this Aryavarta country in Bharata-varsa on earth”.

Those who argue that there is no real Vedic culture and who try to make the case that all we have instead is medieval Indian ethnicity with its strong Moghul influence are looking at the issue from the wrong angle. They are trying to piece together the picture from the ground up. However, the reality is that Vedic culture exists in its pure form in the spiritual world. From there it descends to this world and is revealed in the shastra and the realized writings of our acharyas.

On a lighter note, we do have Srila Prabhupada’s confirmation of the dress style found in Vaikuntha.

“In my opinion, clean shaved Brahmacharies & Grhasthas in saffron robes look like angels from Baikunta.” Letter to Damodar prabhu — October 13^th, 1967

“Once in 1973 I entered his room with a new silk outfit—dhoti and kurta. It was the first time I wore it. As soon as I entered the room Srila Prabhupada’s eyes became large and with a big smile he said, “You look like you just came from Vaikuntha”. Recollection by Srutikirti prabhu  — November 2^nd 2013

“This bare head with tilaka and this dress, they will know that they are coming from, directly from the kingdom of God. [laughs] Actually it is so.” Initiation Lecture — Los Angeles, December 1, 1968

 As for the types of foods found in Krishna’s Vrindaban lila, we have the following details from the Krishna Book:

 “The cowherd men then inquired from Krsna how He wanted the yajna performed, and Krsna gave them the following directions. “Prepare very nice foods of all descriptions from the grain and ghee collected for the yajna. Prepare rice, dhal, then halavah, pakora, puri and all kinds of milk preparations, such as sweet rice, rabri, sweetballs, sandesa, rasagulla and laddu…” Krishna Book / Worshipping Goverdhan Hill

As a closing statement for this section, to say that Krishna has no preferred form, pastimes, abode, and culture is a type of impersonalism. It denies Him the very essence of personhood—the right to preferences and personal choices. While it is true that Krishna can and does reciprocate according to the mood of a particular devotee, He also has His own preferences. He has His own favored way of manifesting His form, lila, and surroundings—and that favored form, pastimes, place, and culture are manifest in His Vrindaban lila.[/fusion_text][/fusion_builder_column][fusion_builder_column type=”1_1″ background_position=”left top” background_color=”” border_size=”” border_color=”” border_style=”solid” spacing=”yes” background_image=”” background_repeat=”no-repeat” padding=”” margin_top=”0px” margin_bottom=”0px” class=”” id=”” animation_type=”” animation_speed=”0.3″ animation_direction=”left” hide_on_mobile=”no” center_content=”no” min_height=”none”][fusion_menu_anchor name=”varnasrama”/][fusion_text] 

• Varnasrama

 Maybe the world is not ready for varnashram. Maybe ISKCON is not ready. Maybe the concept runs too counter to the spirit of equalitarianism so intrinsically built into the Western mind-set . But before dismissing varnashram out-of-hand, we should at least have a serious discussion and make a conscious decision. Srila Prabhupada certainly considered it an essential part of his vision for the world—he considered it the key means for human society to come to a sane and stable state.

In the quote below, from the summer of 1966, we have Srila Prabhupada explaining the varnashram system to his very early followers (if a number of those in the audience could even be considered such). As we see yet again, Srila Prabhupada did not shy away from presenting the message of Krishna boldly and clearly.

We have to take the leadership of the Supreme. Then it will be the greatest perfection of life. Now Lord Krishna says how in the material world people are working. He (Krishna) is analyzing the processes of different occupations. And what is that?

catur-varnyam maya srstam
guna-karma-vibhagasah

“According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me.” BG 4.13

 The Lord says “catur varnyam” Four castes or divisions of human society. You have heard that there is caste system in India. Sometimes there is criticism by the outsiders that India has caste system. But here the Lord says “catur-varnyam maya srstam”—this caste system is created by Me…(repeats)…“this caste system is created by Me”.

How? Guna karma vibhagasah—according to quality and work. That division in the human society according quality and according to work is there everywhere in the world, not only in the world but everywhere in the universe. God’s creation cannot be stopped (repeats) God’s creation cannot be stopped. Just like in God’s creation there is sun, there is moon, there are seasonal changes, nobody can stop this. Similarly, the “catur varnyam”, according to quality and karma, that division pervades all over the universe. Not only in India but also in your country also. Everywhere these qualities are working.” – July 30^th, 1966 / B.G. lecture on 4.12-13

 In his final days in Vrindaban, we have Srila Prabhupada underscoring the same theme emphatically and repeatedly. The following from Abhirama prabhu’s diary is one such example. Abhirama prabhu was serving as Srila Prabhupada’s nurse and noted the following down at that time. Bhakti Caru Maharaja, who was also present, has confirmed this narration as well.

Srila Prabhupada said: “Na socati na kanksati…I have no hankering and no lamentation” (referring to his departure from this world)… but then he paused and said “No…I do have one lamentation”. Responding to this, either Brahmananda or Tamal Krishna Maharaja asked him: “because you have not finished the Srimad Bhagavatam, Srila Prabhupada?”. To this Srila Prabhupada replied; “No, that I have not established varnashrama” and after a pause he added “50% of my work is not complete”

It is unavoidable. Srila Prabhupada wanted to see varnashram established and he expected us to take up the task. How, when, to what degree, inside ISKCON, outside ISKCON?—all of these are questions that need to be answered—but we need to have the conversation.

Why does all of this matter?

ISKCON is at a juncture. We stand at a fork in the road. We have a choice to make—do we go down the path towards accommodation (with its hope of greater acceptance and its risk of assimilation) or do we take the path towards presenting Vedic culture as a viable and positive alternative to the current flow of the world?

The world’s receptivity to Krishna consciousness, certainly amongst thoughtful people, has never been better.

The Dalai Lama and the Buddhists have done us a great service. Many people in the West are now comfortable with seeing robes. Being a monk is now “cool”. It is seen as a life-style that leads to wisdom, peace, and compassion. We have professional football teams, top business executives, housewives, and elementary school students in class all practicing meditation. They are talking about the concepts of karma, detachment, and even reincarnation.

On the other hand, the American dream has become badly tarnished. On the economic level alone, we have the rapidly growing wealth disparity gap—the 1% vs. the 99%. The average worker has lost his or her pension, the hope of owning his or her own home, and, while drowning in an ocean of debt, is also working “at will” (which means that he or she can be fired with no benefits at the drop of a hat). The current generation in the USA is the first to face a lower standard of living than their parents—and it is only getting worse.

Seeing the world’s financial markets repeatedly teetering on the brink of collapse and watching whole countries fall into bankruptcy or political chaos certainly has not calmed their nerves.

Don’t forget to add in the nagging knowledge of the catastrophic effects of climate change and the fact that to bring all of the world’s population to the Western world’s standard of living and consumption will take the resources of six more planet earths.

Here is one last telling statistic. Take the top nine industrial nations—those with the highest gross domestic products (the measure most commonly used to rank “successful” countries). Lo and behold, those top nine nations also have the highest rates of divorce, suicide, crime, incarceration, drug addiction, juvenile delinquency, and a whole host of other social ills. Clearly, these are signs of societies that are under stress and that are failing their citizens.

Thoughtful people know that something has to give. The societal models of the day are simply not working.

Picture for a moment, what if ISKCON was able to put into practice the social programs and preaching strategies Srila Prabhupada has given us?

What if we had bountiful farm communities, filled with happy and well-balanced families?

What if these farms supplied city temples and Govinda’s restaurants with fresh, organic, cruelty-free products?

What if we had a top-standard education system?

What if we had regional traveling festivals all over the world that set up tents, interactive displays, 3D dome theaters, and presented bhajans, dramas, philosophy, and fantastic prasadam?

What if we picked up where Spiritual Sky ended and developed a whole line of quality food and health products?

What if the ISKCON name became synonymous with quality, self-reliance, integrity, wisdom, happiness, and doing good for the world? Think we would still need to put on a hat, coat, and tie to get people to come in our doors? Rather, ISKCON would boom with waves of people eager to hear from us and learn about our life-style.

Sure it will take hard work and focus to reach these goals. It may well take several generations to achieve. But we will never get there if we don’t try. And frankly, isn’t doing so a better choice than imitating and trying to ingratiate ourselves into societies that are falling apart at the seams all around us?

• So what do we do now?

The GBC needs to sit together, discuss these issues, and answer these questions.

1. “Who are we and where are we going?”

2. Do we have an alternative social and cultural model to offer to the world? If so, what does it look like? If so, how do we start to implement it?

3. What are the priority projects for ISKCON? What themes do we want to stress? What institutions and projects would we like to see in place in the next three years, five years, and ten years? What are our plans to reach these goals?

The GBC has established the practice of setting aside time at each GBC meeting for “special topics”—key issues that affect the entire Society. Answering these “vision” questions should be taken up by the GBC as an immediate and top priority.

• Conclusion

ISKCON, as Srila Prabhupada envisioned and intended it, is the last best hope for the conditioned souls in Kali Yuga. Srila Prabhupada said “My ‘disease’ is that I cannot think small”. He did not intend his Society for small things. Srila Prabhupada has given us the torch: he has given us the ways and means to lead the world out of darkness.

It will be a profound tragedy if, just when the world’s need and receptivity are the greatest, we falter and turn from the task. Will we instead settle for lesser achievements of little long-lasting impact?

You may not agree with all of my opinions. I may not agree with all of yours. That is to be expected. But the fervent hope of this paper is that you will agree that we need to have an honest and in-depth discussion of these questions. Nothing less than the soul of ISKCON and the fate of the world are at stake.

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