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EDITORIAL  Comment on this story Iskcon - Varnashram And The Family BY PARADHYEYA DAS EDITORIAL, Feb 19 (VNN) — While considering the great army of unhappy and discontented souls in ISKCON who are presently crying out for justice and some form of remedy I think it is helpful to look at the total picture of abuse as much as it is to examine individual situations minutely. I am convinced that the abuse of children, the needs and concerns of women and the failure of the ISKCON marriage vow are not separate from each other. Rather, they point to the fact that a wider discussion of social development in ISKCON is needed. This point is important to remember so that at a legislative level we do not get mired in making piece-meal solutions to major problems which require a more comprehensive treatment. Origins of Abuse in ISKCON: If we want to approach the problem of abuse honestly we will have to recognise that not only children and women were abused in ISKCON but that large numbers of men (grhastas or those contemplating getting married), were also hurt psychologically and spiritually by the regular and widespread defamation and denigration of all aspects of family life in ISKCON, which became part of the standard presentation of ISKCON's philosophy and doctrine. This bias against the family in the presentation of Krishna conciousness came to exist throughout ISKCON from the early 70's onwards. On account of this bias, men's faith in the institution of marriage, coupled with the responsibility and committment required by them to protect their wives and children in an honorable life-long setting thus helping build Krishna conscious family values and standards within the Grhasta ashram, was heavily eroded and undermined by a uniform and incessant propaganda that held that renunciation alone was tantamount to success and advancement in spiritual life. To leave the Brahmachari ashram for married life was seen as a relegation to second-class status. This mood within ISKCON was unfortunately reinforced in ISKCON's formative years by the narrow monastic temple lifestyle and the line of authority within the temple community stemming from the Sannyas order. This was the Sannyasi culture which Mother Kusha referred to in the Women's Presentation at the GBC meetings 2000. In the absence of a favorable and supportive institutional backing for family life, many psychologically and spiritually weakened husbands and fathers became confused about their duties in spiritual life, drifted away from their committment, and became alienated from or resentful towards the women and children who became the visible evidence of their failure to be successful in renunciation. As the protective element of the husband's responsibility and the caring element of the wife and mother's loving touch were frozen the family became non- functional and the subsequent abuse of women and children was a matter of inevitable destiny. With no one listening to their cries for help it is no wonder that members left this institution by the thousands. Proof of this is found in the small single digit percentage of the original number of devotees initiated by Srila Prabhupada that remain active in ISKCON today. Ironically, the social crisis existing in ISKCON matches closely with Arjuna's description of the degradation of society following the aftermath of war. Today we find in ISKCON hundreds of children scarred for life by the atrocities of predatory child molesters who were given license for their abominable acts by an unfeeling institution that looked the other way, women similarly abused, manipulated and denigrated, often abandoned on a whim, and marriages failing in proportions far greater than in the karmi world. One has to ask the question how this scenario came into being without a war and amongst a community that practices the highest philosopy known to mankind. It is logical to conclude that the incidences of abuse of women and children as well as the high rate of divorce and abandonment in ISKCON are not separate from each other but linked together as a common result of a single cause. There may have been other causes of abuse and social dysfunction but the one described above, (the negative bias against the family), was pivotal in providing the mindset that legitemised the marginalization of women, children and family life in general. Mother Sitala's statement at the Women's Presentation in Mayapur echoes this, "We are all suffering due to the lack of deep loving relationships, and the fragmentation of our society is proof of this. This is not exclusively a women's issue". I agree, and I assert that it is predominantly an issue concerning the status and function of the family in ISKCON. Value of Vedic Culture and Varnashrama for the ISKCON family: It is my understanding that Vedic or Varnashrama culture and Krishna Consciousness are not separate from each other or mutually exclusive terms as some devotees think. Brahmacharis and Sannyasis who serve Lord Krishna in an ascetic, monastic lifestyle, are in a sense, living in an 'anti-society' environment and therefore are not, apart from a theoretical intellectual understanding, involved in the applications of Varnashrama even though they may be a part of it. Grhastas, on the other hand, are connected with society and the world in every sense even while they are transcendentally situated by being engaged in devotional service to Lord krishna. For them the application of Varnashram in all its multifarious forms is very much a practical and tangible reality. One could say then, that the point of convergence for the path of Bhakti and Varnashram Dharma is the Grhasta Ashram. One could also say that up till now the Grhasta Ashram, which is supposed to be enhanced by the protective structure of Varnashram, has paid a high price in ISKCON for trying to live too close to the monastic 'anti-society' model where it does not belong. If we had all been pure devotees of the highest order from day one, perhaps everything would have been fine. But it was not so, devotees carried into ISKCON many tendencies belonging to the impersonalist and barbarian culture of their former conditioning and ISKCON has had to carry the burden of these impurities. We should also take note that the terms 'Krishna consciousness' and 'Vedic Culture' are interchangeable in many instances in SP's writings. Krishna conscious culture and lifestyle can not be limited simply to regulated life and temple sadhana. It is expandable to the point where it blends seamlessly with Varnashram and overlaps with the broader concept of Vedic culture. Srila Prabhupada's express desire that ISKCON adopt Varnashram cultural principles and demonstrate them to the world is too well documented to be denied. Therefore any legislation by the GBC seeking to build ISKCON institutionally to encompass the expanding needs of a fullfledged society, rather than just ISKCON's temples and ashrams, (which predominantly meet the living needs of the Brahmacharis and Sannyasis), should reflect Vedic social concepts, (with an emphasis on the family), while encouraging all members of ISKCON, regardless of their ashram, in the priority service of spreading the mission of Sri Chaitanya Mahaprabhu. Burke Rochford's inciteful report states that ISKCON must 'reenfranchise women' to make our society whole again. No one would disagree with that observation. However, in the reenfranchisement process we should be careful to avoid the inclusion of damaging modern social concepts that we find in the West, thus perpetuating the western social malaise. Instead we should give emphasis to Vedic social concepts by encouraging and supporting the family first and foremost, because it is in the family and not in the temple or institution that almost all social problems of neglect, abuse, inequality and lack of care and protection are resolved. It should also be a natural process within ISKCON that we will gradually, by training and by the onset of maturity in Krishna consciousness, begin to accept and adopt the social values and occupational standards that are found in Vedic society while simultaneously developing profound respect for each and every devotee of Lord Krishna. That mutual respect for every devotee will increase as we come to realise our interdependence on each other in the community of devotees. In this Vedic or Krishna conscious social paradigm no person becomes marginalized or is seen as having less value than any other. Mother Yamuna, referring to the status of women in ISKCON, stated in the Women's Presentation that "we must keep Prabhupada's example before us and not behind us". While Srila Prabhupada's personal example should always be remembered, that does not mean that ISKCON should hesitate to embrace the future and the growth which Prabhupada wanted it to have. We should remember Prabhupada's example not so much that future generations can duplicate it blindly, but rather that we can understand the spiritual principles in which he set that example. To avoid settling for a compromise with the corrupting standards and values of the western world, ISKCON should be ready to meet the challenge of Srila Prabhupada's vision for future growth by endorsing Varnashrama standards within its constitution wherever possible. Progress towards this aim will provide ISKCON and all its adherents, especially those in the Grhasta ashram, a durable, protective and responsible social structure. It is the Varnashram social culture that will fulfill the prerequisites mentioned by Burke Rochford which are needed for the successful growth of a new religious movement such as ISKCON. It will give the second generation "something useful to do in their religion" as well as provide them with an identity and a sense of belonging. Adoption of Varnashram principles will unlock the powerful spiritual resources available within the Grhasta ashram for developing the Krishna consciousness movement wordwide. The greatest resource in the Grihasta Ashram is of course the children, of whom Srila Prabhupada said, "they are the future hope of the world". As we look at the $400M child-abuse suit facing ISKCON we can see plainly how we have squandered that most important of resources as a result of ignoring the value of the Grhasta ashram. Some suggestions for the restoration of the Grhasta Ashram: To restore the dignity and value of the Grhasta ashram in ISKCON, and to provide effective prevention against any further abuse of the weaker sections of ISKCON's community, ie. women and children, ISKCON should: a) encourage and propagate any or all of the Vedic family traditions that will help strengthen family bonds and family stability, b) encourage empowerment of married men to develop attitudes of responsibility and commitment to their dependants by direct training and positive reinforcement of Krishna conscious family principles in our daily study of SB and other scriptures, c) provide and emphasize training and education of young women (girls and Brahmacharinis) in the skills and attitudes that will make for successful married life as wives and mothers, d) provide training and education to young men inclined to enter the Grhasta ashram, in social and vocational skills so they can provide for their families and lead them materially and spiritually. I also suggest that the above goals could be significantly helped along by the formation of an ISKCON Family Ministry. This Ministry could have a variety of departments headed by trained experts in specific fields who would establish guidelines for the purpose of educating, training and counseling ISKCON devotees either already married or thinking about getting married. When there is adequate training for every ashram, (not just the monastic ashrams), then truly we will be training all our devotees for success in every avenue of Krishna consciousness, and a brighter future for ISKCON will surely emerge. Related VNN Stories Comment on this storyContact VNN about this storySend this story to a friend
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