Introduction
ISKCON’s code and ethics are based on Srila Prabhupada’s teachings and the direction of GBC the governing body appointed by him to govern ISKCON. The personal life of devotees is again largely governed by the above two. The practicing devotees seek shelter of a spiritual master in ISKCON as part of their sadhana bhakti which also brings another dimension to their spiritual life namely the serving the spiritual master or diksha guru in his specific service to the movement. Today there are many Srila Prabhupada disciples serving as spiritual masters and guiding their disciples in Krishna Consciousness. As Krishna exhibits many a mellow or rasa in dealing with his devotees his devotees too are heterogenous in the way they relate with him. So this plurality within the ambit of teachings of Srila Prabhupada is undoubtedly strength of our movement and gives a spirit of unity in diversity. But on the dark side there are dangers of guru based groups with a sectarian outlook which could weaken the ideals that Srila Prabhupada envisioned for ISKCON. The following article by H.H. Bhakti Vikasa Swami titled Dangers of Guru Groupism is a candid analysis of this syndrome and some suggestions on how to keep the central point i.e. keeping Srila Prabhupada’s ideals without having to compromise the plurality in the movement. This was published in Congregational Preaching Journal of ISKCON Congregational Development Ministry in Jan–Mar 04.
Article By Bhakti Vikasa Swami
By the mercy of Srila Prabhupada, more and more people worldwide are coming to Krishna consciousness. Congregations especially are increasing. Along with this naturally come challenges, but better to face the challenges that arise from preaching than to have no preaching.
A unique feature and strength of ISKCON is having many devotees awarding initiation. But this can also engender problems. One problem that negatively affects the development of preaching is that of “guru groupism.” In some places there is no such competition, either due to enlightened leadership or more commonly because something resembling the old zonal acarya
system is still prevalent, with new devotees having little choice in who they should take initiation from.
Although devotees have been aware of guru groupism, some have come to accept it as part of life, and to openly discuss it has seemingly been taboo. However, I submitted this topic for open discussion among ISKCON leaders. I suggested that in our movement some disciples tend to form groups centered around their gurus. Thus, rather than functioning as a united organization centered on serving the mission of Srila Prabhupada, we tend to form smaller sub-groups within the institution, each with the petty agenda of increasing its numbers, and-in competition with other such groups-to canvass new devotees and to promote their guru as best. Guru groupies become preoccupied with competing for new recruits rather than educating devotees on the principles and practices of spiritual life as taught by Srila Prabhupad. Significantly, no one denied that such problem existed and discussion ensued as to the effects of this syndrome. His Holiness Lokanatha Maharaja commented that guru groupism is one of the greatest dangers facing our movement: if left unchecked it could lead to a complete splintering into various factions. It should be checked now, before it’s too late.
Guru groupism tends to promote a neophyte, fanatical, divisive, and separatist mentality that cannot be healthy, neither for the individuals who subscribe to it, nor for our movement as a whole. Certainly there can be no real cooperation and unity if this syndrome persists.
Despite the above, my observation is that in many areas of the world devotees initiated by various ISKCON gurus tend to serve Srila Prabhupada’s mission in a spirit of cooperation. Although each devotee has a personal relationship with the guru, it is a private matter that creates no separatism in the interactions with disciples of other gurus. These devotees tend to better respect all gurus and senior devotees and to identify themselves as members of ISKCON and followers of Srila Prabhupada, rather than as members of a guru-based subgroup.
Other points I raised:
(1) Many people come to Krishna consciousness because they want to get away from the superficiality of material life, in which everyone is competing with each other. When they read Srila Prabhupada’s books they become inspired by the high ideals His Divine Grace articulates. But when such newcomers become subjected to the manipulative tactics of guru groupism, they think that the temple environment is the same as the material environment from which they seek
relief. Upon encountering this neophyte competition, many intelligent people back off and leave Krishna consciousness altogether.
(2) On the positive side, it was noted that if disciples of different gurus could unite more, we could achieve wonderful results, considering the ripeness of many of the affected preaching fields.
(3) The stress should be on educating newcomers in what it means to be a disciple and what are the qualifications of a bona fide guru, thus enabling them to come to an intelligent decision based on genuine faith in guru. Without this, the number of disciples may increase, but the
quality of guru-disciple relationships might be shallow and based on hype rather than genuine spiritual exchange.
(4) Although every disciple has an individual relationship with the guru, our preaching should be as members of Srila Prabhupada’s mission; we must understand that ISKCON’s initiating gurus have no other mission than that established by Srila Prabhupada. Our preaching efforts should be on behalf of Srila Prabhupada for ISKCON, and we should feel happy if a new devotee feels attracted to any bona fide guru within ISKCON.
(5) Some devotees believe that canvassing for new initiates is a service to their guru. But it is actually a disservice to the guru to bring him people insufficiently educated in what it means to be a disciple. Later, such recruits’ dubious activities would give the guru a bad reputation and
extra karma. Another result of such aggressive canvassing is that later some devotees lament that they were unduly influenced or practically forced to take initiation without being given the chance to thoroughly examine the guru and make a thoughtful choice.
(6) Local leaders in areas where gurus spend little time become de facto gurus if all devotees under them are their junior Godsiblings. Although this may appear to be a smart managerial ploy, it rarely helps—either the de facto gurus or those under them—to mature in Krishna consciousness.
(7) Temple leaders should invite initiating gurus other than their own to visit their preaching area and let all devotees benefit from a multiplicity of association.
(8) The sustained input of gurus is required to rectify matters. Gurus should make clear to their disciples their duty to educate newcomers about the process of initiation, which includes making a personal decision based on knowledge and without undue pressure from others.
Bhakti Vikasa Swami
BRAND BUILDING BASED ON ILLUSTRIOUS GURU(s) opposed to temple unity
Brand building exercise (could be based on a guru or another charismatic leader/temple) to gather the cream of the devotee community at the expense of the local temple. We know what was the reaction of Srila Prabhupada when Radha Damodhar Sankirtan party devotees would wean away brahmacharis from local temple he was furious.
These some characteristics of Brand building exercises,
1. They don't share the lessons learnt and other community development techniques, initiatives, good practices they bring from pervious experience with the entire temple. But they internally work in their own minority groups and would focus developing only their group to enhance the brand value for their group as opposed to sharing the benefits with entire temple community. Its always easy to divide and rule as opposed to building the whole community.
2. When the temple works for ISKCON's interests or local GBC interests the group although would never openly oppose any such initiatives and even participate with lack luster interest but they are very committed to their groups interests and work overtime.
4. They will never develop a feeling of loyalty to temple. Temple problems and challenges are not of their concern. They will never take pains to see to that the good practices are adopted by the temple and pioneer in implementing them. If temple authorities request them they may offer some consultancy or lip service. Whereas both the leaders and new recruits will have strong loyalty to the brand ambassadors whose books and lectures they proliferate.
6. Group interests supersedes temples interest all the time.
7. The brand ambassadors are sometimes ready to help only if the yatra takes their leadership if not they may consider some advice but never active support in terms of manpower.
How to avoid Guru Groupism
1. Follow GBC. GBC has published a position paper on authority.
2. Report violations to local GBC.
3. Adopt an open training process like Congregational ministry's siksha system in which devotees are encouraged to first officially accept Srila Prabhupada as one's siksha guru before thinking about a guru.
4. See your spiritual master from the perspective of Srila Prabhupada rather than seeing Srila Prabhupada through your Guru.
5. Bhakti Siddhanta Saraswati Maharaj says Guru bhakti is internal and should not be revealed.
