International Society for Krishna Consciousness (ISKCON)

The International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna movement, was founded in 1966 by A.C. Bhaktivedanta Swami Prabhupada. While some classify the sect as a new religious movement, its core philosophy is based on scriptures such as the Bhagavadgita and Srimad Bhagavatam, both of which date back thousands of years. The movement is a modern lineage of Gaudiya Vaishnavism, a sect of Hinduism that has existed in India ever since the late 1400s. ISKCON represents Prabuphada's effort to transplant Gaudiya Vaishnavism to the Western world, and has now become the largest contemporary branch of this belief system. In accordance with the Gaudiya tradition, ISKCON attempts to promulgate the practice of Bhakti Yoga, a program of intense personal devotion wherein aspirant devotees dedicate their thoughts and actions towards pleasing the Supreme Lord, Krishna.

Hare Krishna devotees are easily identified by their distinctive appearance consisting of shaved heads and orange safron robes, as well as their proclivity for singing mantras and proselytizing in public places throughout the Western world during the 1970s and 80s. The popular nickname "Hare Krishnas" comes from the refrain to their famous mantra (sacred utterance) that devotees are encouaged to sing aloud in praise of Lord Krishna.

Bhaktivedanta Swami Prabuphada

A.C. Bhaktivedanta Swami Prabhupada (1896-1977), the founder of ISKCON, was born in Calcutta under the given name, Abhay Charan De. Young Prabhupada was largely inspired by his spiritual master Bhaktisidhanta Saraswati, founder of the Guadiya Math (an organization created with the perogative of spreading Gaudiya Vaishnavism throughout India) whose teaching lineage Bhaktivedanta would carry on. Until his full initiation into this group in 1933, Prabhupada made a living as a moderately successful pharmaceutical salesperson. Upon initiation, Prabhupada began publishing prolifically on the topic of Vaishnavism. In 1959 he was given sanyassin (renunciate) status and began planning for a journey to America in order to spread Chaitanya's teachings. He arrived on the shores of New York City in 1965 at the age of 69, founding his first ISKCON center there in the summer of the following year. So began the widespread promulgation of Prabhupada's teachings, as well as building ISKCON temples in major cities throughout North America and Europe. After gaining a dedicated following throughout the remainder of the 1960s, Prabhupada returned to India in 1970 with a troupe of disciples from the west, and established further ISKCON temples in major Indian centers such as Bombay and Vrindavan, as well as an international headquarters in Mayapura. He died from illness on November 14, 1977.

Theological roots

ISKCON represents the transplantation of Vaishnavism (a major Hindu devotional school that worships Vishnu and his incarnations as the supreme divinity) to the world beyond India. Four Vaishnava lineages were formed by Hindu thinkers Ramanuja (1017–1137 C.E.), Madhva (1238-1317 C.E.), Vallabha (1479 - 1531C.E.) and Caitanya (1486 - 1534 C.E.). Hare Krishna devotees specifically follow the line of Caitanya, a tradition which has been historically known as Gaudiya Vaishnavism. Gaudiya Vaisnavism has had a continuous following in India, especially in West Bengal and Orissa, for the past five hundred years. Srila Prabhupada popularized Gaudiya Vaishnava Theology in the Western world through his extensive writings and translations, most importantly the Bhagavadgita, Srimad Bhagavatam (Bhagavata Purana), Caitanya Charitamrita and other scriptures. These works are now available in more than sixty languages and serve as the canon for ISKCON.

Hare Krishna's identify the deity Krishna as the supreme lord of the universe. They honor Krishna as the highest form of God, and often refer to him as "the Supreme Personality of Godhead", which was a phrase coined by Srila Prabhupada in his books on the subject. Krishna is seen as the ultimate source of all manifestations of the divine. While typical Hindu theology identifies Krishna as an avatar of Vishnu, Hare Krishna devotees believe that Krishna himself is the origin of Lord Vishnu, and is not limited to the avatar form. An important aspect of the Gaudiya and ISKCON philosophy is the belief that the individual soul is an eternal personal identity that does not ultimately merge into any formless light or void as suggested by the monistic schools of Hinduism.

Doctrines

The seven purposes of ISKCON

When Srila Prabhupada first incorporated ISKCON in 1966, he gave it seven purposes:

1. To systematically propagate spiritual knowledge to society at large and to educate all peoples in the techniques of spiritual life in order to check the imbalance of values in life and to achieve unity and peace throughout the world.
2. To propagate a consciousness of Krishna, as it is revealed in the Bhagavad-gita and the Srimad-Bhagavatam.
3. To bring the members of ISKCON together with each other and nearer to Krishna, the prime entity, thus developing the idea within the members, and humanity at large, that each soul is connected to the Godhead (Krishna).
4. To teach and encourage the sankirtana movement (see below), congregational chanting of the holy names of God as revealed in the teachings of Lord Sri Chaitanya Mahaprabhu.
5. To erect for the members, and for society at large, a holy place of transcendental pastimes, dedicated to the personality of Krishna.
6. To bring the members closer together for the purpose of teaching a simpler and more natural way of life.
7. To publish and distribute periodicals, magazines, books and other writings with the aforementioned purposes in mind.

The four regulative principles

Srila Prabhupada prescribed four regulative principles that all devotees must follow as the basis of the spiritual life. These comprise four behaviours that are seen as ways to overcome the lifestyle of karmis (or "materialists" who are ignorant of Krishna):

• No eating of meat, fish or eggs
• No illicit sex (that is, no sex which is carried out for non-procreative ends).
• No gambling
• No intoxication (including use of alcohol, caffeine and tobacco).

The 'Maha Mantra'

The famous "Maha Mantra" used by the ISKCON Movement.

The popular nickname of "Hare Krishnas," bestowed upon ISKCON members is derived from the mantra they sing, often in public places, which is one of the most identifiable elements of their belief system. This mantra, known as the Maha Mantra, involves the repitition of the names of God: 'Hare', 'Krishna' and 'Rama'. ISKCON followers claim that it is the same mantra uttered by Caitanya at his initiation to Vaishnavism. The chant proceeds as follows:

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

These names are said to connect both the practioner and the listener to transcendental spiritual energy, as the sound vibrations created by their repitition gradually induce pure God-consciousness, or "Krishna consciousness." Hare Krishnas place emphasis on the loud, boisterous chanting of the mantra as opposed to muttering of the chant at a lower volume, since Caitanya is said to have espoused the former method due to its efficacy at inspiring both listener and chanter. It is commonly accepted in the ISKCON fold that one does not need to actually understand the langauge being used within the mantra, as it is meant to be efficacious in the spiritual rather than the intellectual realm. Thus, anyone, whether initiated as a member of ISKCON or not, can benefit from the public performance of the mantra, as the sound itself is sacred. Personal advancement through chanting is evident through a gradual disappearance of such vices as lust, greed and anger, leading to an eventual eschewal of all material desire.

Chanting of the mantra is said to be the most important duty of ISKCON followers, and its recitation is required of all initiates. It is the optimum means by which to acheive and maintain devotional bliss to Lord Krishna. Further, all disciples are required to perform a certain quota of chants on their own. Hare Krishnas practice these private chants by meditating upon beads called japa mala which resemble rosary beads. In addition, they take part in congregational chanting, referred to as kirtana. Commonly, this chant is set to music for performance in temples and public settings. The thrice weekly evening and daily morning classes held at ISKCON centres are marked in large part by congregational chants.

Bhakti

Following in the Gaudiya tradition, Prabuphada was greatly opposed to previous Hindu doctrines of impersonalism. These include the teachings of Shankara, which claim that all forms (including those of the divinities such as Krishna), are illusory when considered in relation to the ultimate principle Brahman. Prabuphada claimed that this rejection of the reality of the world, and ultimately the rejection of Krishna, is an irreconcilable spiritual offense. As an alternative, Prabhupada upheld Chaitanya's personalistic vision of the divine, claiming that each human being or jiva, possessing limited power and will, represents consciousness derived from the Absolute. Although the physical world appears to be a multiplicity of jivas, there is actually no division in the context of Krishna, the monistic essence of the entire universe. Thus, all jivas are by nature pure. However, as jivas indulge in the pleasures of the physical world, they became slaves to the power of maya (illusion) and grow away from realization of god. In the tradition of Gaudiya Vaishnavism, Prabhupada held that the primary means to attaining true union with Krishna is through personal devotion, or bhakti. Here, devotees (or Bhaktas) cultivate genuine faith by dedicating their thoughts, actions, chants, and worship, towards Krishna are pleasing him. The desired end is said to be intimate experience of Krishna characterized by realization of pure, unmitigated love for the Supreme divinity.

Sadhana

ISKCON's strong roots in the bhakti tradition of devotional Hinduism have rendered worship activities particularly important in the tradition. During his lifetime, Prapuphada insisted that members of the group adhere to the practice of sadhana, or the service of three-dimensional images of Krishna based on Caitanya's earlier prescriptions for worship. Prabhpada emphasized two devotional activities: recitation of the maha mantra and regular reading of the Bhagavata Purana. Worship is not isolated to the temple, and ultimately, the better part of Hare Krishna worship takes place within the home. ISKCON members are instructed by their guru during their initiations as to the correct practices concerning deity worship in the home. ISKCON has outlined worship procedures in order to aid members in carrying out rituals. They have also utilized the internet to make these procedures easily accessible, with numerous sites featuring daily postings dealing with questions and concerns related to deity worship.

The Guru

In a number of Prabhupada's works, he emphasizes the absolute and virtually superhuman qualities of the guru, or spiritual master. A person without a guru, he explains, cannot truly know god. In the Bhagavad Gita As It Is he writes: "For one who does not take personal training under the guide of a bona fide spiritual master, it is impossible to even begin to understand Krishna." As could be expected, then, gurus in the ISKCON tradition are subject to intense spiritual standards. In order to be considered bona fide, they must be situated in the succession of disciples, or guru Parampara. For Prabhupada, the list of disciplic succession for gurus in the Gaudiya succession (given in his translation of the Bhagavad Gita) begins with Krishna and ends with himself. Following the Chaitanya Charitamrita, Bhaktivedanta established that the spiritual masters must exist for purposes of both initiating and instructing members of the ISKCON community. The guru must be an educator, heading the gurukula boarding schools ("house of the guru"), as well as overseeing initiations and advising men about proper relations with women.

Following the precepts of Gaudiya Vaishnavism, Prabhupada stressed the importance of surrender to a genuine guru. An important part of this process the recitation of the Gurv-ashtaka, eight verses concerning the spiritual master which for years formed an indispensible element of daily morning programs at ISKCON establishments. Unquestioning obedience to the guru is held to be of utmost importance, with negative terms such as guru-tyagi ("renouncer of the guru") attached to all those who did not follow the guru's commands. Further, rejection of the spiritual master after accepting his instruction and authority is considered a serious offense worthy of expulsion from the sect.

A major theological controversy faced by ISKCON involved the Parampara. Some Gaudiya Vaisnavas claim that one needs to learn only from Prabhupada and that there should be no other gurus. Just before his death, Srila Prabhupada set up a system of initiation employing the use of ritviks (ceremonial priests) who would continue to initiate on his behalf, without the need for his physical involvement (due to the condition that during this time, he was unable to travel). Based on Prabhupada's statements in letters, most agree that it was correct that the system was put to a halt upon Prabhupada's passing. Thus, the proxy-initiation ritvik system was put aside in 1977, on the basis of Prabhupada's instructions. A minority, named ISKCON Revival Movement, claim that the Parampara was a permanent order meant to continue even after Prabhupada's death.

Sankirtana

Unlike many other branches of Hinduism, Caitanya held that one does not need to be born into a Hindu family to take up the practice of Vaishnavism, therefore, ISKCON is actively evangelistic. In 1968, Prabuphada instituted the practice dubbed Hare Nama, a process which had devotees venture into public places such as shopping malls and airports in order to chant and preach with a goal of soliciting donations in exchange for Prabuphada's translations. ISKCON members refer to this distribution of their books as sankirtana. Sankirtana peaked in 1976, when devotees passed out as many as 6000 publications per week, then declined gradually until 1979, when it dropped off drastically. These activities were absolutely indispensible in bringing members into the sect, as study's such as Rochford's (1980) attest, reporting that 42 percent of ISKCON devotees in the United States were recruited in public places.

Not only did these activities help to spread the teachings of Prabuphada, but they also aided the Hare Krishna movement finacially. During the peak years of sankirtana, the average donation solicited was between four and five dollars, hence, leading to prosperity within the movement during this time period. However, as the urge to maximize profits increased among members, public opinion toward ISKCON soured. As a result, ISKCON members began to used deceptive strategies in order to regain the public's respect, often wearing wigs and civilian clothes in order to avoid being recognized in their traditional vestments. As well, devotees would often disguise themselves as seasons dictated; for example, some members would solicit donations during the Christmas season by dressing as Santa Claus. Eventually, devotees developed a practice called "picking", where members sold nonreligious products to people at shopping centres, rock concerts and other public locations. This came to be the most favoured form of sankirtana by the 1980's, although as years passed ISKCON literature was longer distributed with the other items sold. Because of disfavour among the public with these practices, ISKCON eventually pulled back on its sankirtana efforts. Their tactics such as picking came under particular criticism, as they suggested that ISKCON as a whole was more concerned with financial ends rather than religious ones. Because of this, ISKCON lost First Amendment priviledges, members of the general public began to avoid devotees, and airport managers lobbied to have them barred from public places. As a result, sankirtana was officially discontinued in the late 1980's.

ISKCON after Srila Prabhupada's death

Prabhupada spent much of the last decade of his life setting up the institution of ISKCON. As a charismatic leader, Srila Prabhupada's personality and management were responsible for much of the growth of ISKCON and the reach of its mission. Thus, the choice of a successor was extremely crucial for the future viability of the sect. Upon Prabhupada's death, eleven of his disciples became initiating gurus for ISKCON. Those chosen were Satsvarupa dasa Gosvami, Jayapataka Swami, Hrdayananda Gosvami, Tamala Krishna Gosvami, Bhavananda Gosvami, Hamsaduta Swami, Ramesvara Swami, Harikesa Swami, Bhagavan dasa Adhikari, Kirtanananda Swami, and Jayatirtha dasa Adhikari, some of whom are still active within the movement today. However, Prabuphada had also instructed that his godbrother Shridhara Goswami be approached by disciples for clarification in spiritual matters after his death. Not surprisingly, some disputation arose as to who would be the correct successor in Prabuphada's disciplic lineage.

Although ISKCON leaders were at first generally pleased with Shridhara Goswami, controversy stirred when some ISKCON leaders suggested that Goswami should be made accountable for internal problems which had developed after Prabuphada's death. Of particular concern was the zonal guru system in which devotees were instructed to accept intiation from the guru who had been given responsibity over their geographic region rather than the guru of their choice, even though Goswami opposed it from the beginning. ISKCON leaders went on to ignore Gosvami's advice and implement the system, which was largely unpopular among devotees and caused considerable dissension within the movement due to the fact that the new gurus fervently asserted superior status to nonguru devotees. Rather than admitting their faults, these ISKCON leaders blamed Goswami for the contoversy caused by their own decisions. From then on, Goswami was consulted on certain issues but was largely ignored. With concern mounting due to further issues caused by reports of lecherous behaviour among the gurus, ISKCON leaders ignored Goswami's attempts to mitigate the conflicts and in 1982 expelled him, declaring him to be an official enemy of their organization. Many members of ISKCON had come to support Goswami's dictates rather than those of the new gurus, and as such, Shridhara Goswami's expulsion lead to a major loss of devotees who left in order to follow him. Others who attempted to stay in ISKCON while continuing to understand Goswami's teachings as harmonious with Prabuphada were forcibly removed from the organization, as well.

Post-Prabuphada ISKCON is also headed by the Governing Body Commission (GBC) which was created by Prabhupada in 1970 for purposes of handling affairs in his absence. Since that time it has met on an annual basis, and it's authority has evolved since the time of Prabhupada's demise in 1977. While the gurus have spiritual authority over members, the GBC is concerned primarily with the management of ISKCON. Devamrita Swami is the current Chairman. Elections to determine new members will be held in March 2006 during the annual Gaura Purnima celebrations in Mayapur.

Origin of the Soul

After Prabhupada's death, a significant theological controversy arose concerning the origin of the soul. Devotees were largely unsatisfied with the society's position on the said issue, which held that souls fall from Vaikuntha (the spirit world of Lord Vishnu) to this material world, and that the supreme objective of the human life is to return to this abode. Some devotees suggested this was inconsistent with the Sarasvata Gaudiya Vaisnava teaching that the soul apparently has always been in samsara, the cycle of rebirth. For several years leading up to 1994, this question was a priority of the GBC's Philosophical Committee. The debacle was created when Satyaranya and Kundali Das took the position that no one falls from the spiritual realm, and that souls were never a part of it. This was met with much resisitance among ISKCON leaders, who claimed the teaching was opposed to Prabuphada's teachings. Satyaranya and Kundali Das eventually produced a book, In Vaikuntha, Not Even the Leaves Fall, which compiled evidence in Prabuphada's teachings where he had espoused 1) the opinion that souls have fallen and must return, 2) the contrary view that no falls, and 3) the sentiment that dwelling on such a question is irrelevant. Thus, Satyaranya and Kundali Das reformulated the debate as one of epistemology, claiming that the Gaudiya tradition, Prabuphada included, allowed for the use of human reason in order to evaluate scripture, therefore defending their standpoint. Regardlesss, a nine-member subcommittee of the GBC voted to ban the book, and held to the traditional belief that souls do fall. This position was defended in the book Our Original Position, published by the GBC in 1996.

Scandal and Controversies

Child Abuse

In 1998, ISKCON Communications Journal, the society's official publication, ran an article that detailed the physical, emotional, and sexual abuses of children which had taken place in ISKCON establishments throughout the world during the 1970s and 1980s. A significant number of former gurukulis (students of the gurukala) reported instances of abuse and neglect perpetrated by teachers, including humiliations in front of peers, monitoring of conversations with parents, punishment for questioning rules or procedures (as well as punishment for no apparent reason), as well as more serious sexual and physical violations.

As a whole, ISKCON received praise for its candor in dealing with the situation, but later was sued by 95 people who had attended the boarding schools. Facing the fiscal drain engendered by these legal actions, the ISKCON centers involved declared Chapter 11 bankruptcy. This allowed them to work out a settlement of US$9.5 million, meant to compensate not only the former students who had brought upon the lawsuit but also for any others who had undergone abuse but not sued. ISKCON ran advertisements in newspapers in order to call forth these unidentified victims, and approximately 430 such people responded. Individual victims are expected to receive between $6,000 and $50,000, depending on the nature and duration of their abuse. To guard against further abuses, ISKCON has established a child protection office with teams located throughout the world, for three main purposes: 1) screening out actual or potential abusers, 2) educating children and adults about child abuse, and 3) to encourage due vigilance in situations of abuse. A petition circulating (as of July 2006) among ISKCON members calls for "zero tolerance" for past offenders. Generally, ISKCON higher-ups have made a considerable effort in order to rectify the acts of abuse that took place. However, some of the abused have considered these efforts to be disingenuous, performed more for purposes of damage control than for expressing remorse, and have criticized some ISKCON leaders who have remained largely complacent and skeptical in regards to the allegations.

In response to the need to establish transparency and accountability among its members, ISKCON members have petitioned for the establishment an ombudsman organization, "ISKCONResolve." Moreover, the Integrated Conflict Management System (ICMS) also provides facilitators, arbitrators, and conflict analysis experts for purposes of dealing with difficulties within the organization. ISKCON says that ICMS is designed to give all members of ISKCON a voice and to allow their leadership to become less opaque and more accessible to the public.

Treatment of Women

Women have also been exposed to mistreatment at the hands of ISKCON representatives. Female devotees have reported sexual assaults and beatings at the hands of male superiors during their membership in the Hare Krishna monastic orders, as well as subordinate status in general relative to males. This second class status is undeniable in seminal Hare Krishna texts, where statistical analyses have revealed a decidedly negative sentiment towards women. Ekkehard Lorenz reports that 80 percent of all statements made by Prabhupada about women in his six most important works are negative. Most notably, 56% of these statements portray women as objects pertaining mainly to sex and/or temptation. Prabhupada frequently characterizes women as materialistic and lacking in intelligence, implicating their bodies in the corruption of men's minds and ultimately construing them as an impediment to men's self-realization. Eight percent of these statements concern women's lower class status, 9% discuss the necessity for restrictions upon women's freedoms, and 7% generally refer to women's qualities in a negative way. In addition, the majority of good qualities bestowed upon women in these works are presented as they relate to goddesses in the Hindu pantheon, whom women are expected to pattern their own actions after, thereby insinuating that earthly females have no positive qualities of their own. Despite these misogynist undertones, ISKCON has made concerted efforts to improve the status of women in their organization. For instance, the Governing Body Commission has recently agreed that members of ISKCON who are female may also become gurus, a role which they could not assume in previous years.

Contemporary Developments

Membership in ISKCON has largely declined in recent years. While exact figures are not known, the number of ISKCON members in the United States has been reported to be as low as 800 (as reported in the Boston Pheonix). The declines have been due largely to the schism created by the Shridhara Goswami controversy; before these events ISCKON had more than 5000 members worldwide, but promptly lost 500 in the aftermath. As a result, many temples were closed, and the majority of ISKCON temples which remain worldwide are understaffed. Another corollary of the schism is the development of an alternative form of Gaudiya Vaishnavism in the west, composed of those who accepted the teaching of Shridhara Goswami. Flagging membership has created a widespread climate of dissatisfaction within the movement.

Furthermore, since the discontinuation of sankirtana, ISKCON has lost its major source of revenue. As a result, the movement has been forced to do away with its sectarian structure and has become largely congregational. Members have moved out of monastries and taken up jobs in the mainstream labour force and set up households outside the community. In order to maintain some communal contact with other members, many householders have formed enclave-like communities within proximity to temples. The sexual abuse controversies have encouraged Hare Krishnas to raise their children at home within nuclear families rather than with other children at the gurukala. Thus, conventional society now plays a considerably larger role in the lifestyle of ISKCON members. Despite the overwhelming challenges ISKCON faces based on controversies and dwindling membership the movement continues to live on in various centres throughout the world, albeit in small numbers.

References

ISBN links support NWE through referral fees

• Beck, Guy L. "Hare Krishna Mahamantra: Gaudiya Vaishnava Practice and the Hindu Tradition of Sacred Sound." In Bryant and Eckstrand, eds.
• Bryant, Edwin F. & Ekstrand, M., eds. The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant. New York: Columbia University Press, 2004.
• Brzezinski, Jan. "Charistmatic Renewal and Institutionalization in the History of Gaudiya Vaishnavism and Gaudiya Math." In Bryant and Eckstrand, eds.
• Joseph, Conrad. "Doctrinal Controversy and the Group Dynamic." In Bryant and Eckstrand, eds.
• Prabhupāda, A. C. Bhaktivedanta Swami. Bhagavad-gītā As It Is. New York: Macmillan, 1972.
• Rochford Jr., E. Burke. "Airports, Conflict, and Change in the Hare Krishna Movement." In Bryant and Eckstrand, eds.
• Rochford, Burke E. Jr. and Bailey, Kendra. "Almost Heaven: Leadership, Decline and the Transformation of New Vrindaban in Nova Religio." The Journal of Alternative and Emergent Religions" Vol. 9 nr. 3, 2006. 10-13.
• Sherbow, Paul H. "Bhaktivedanta Swami's Preaching in the Context of Gaudiya Vaishnvaism." In Bryant and Eckstrand, eds.
• Vishnu, Swami Bhakti Bhavana. "The Gaurdian of Devotion: Dissappearance and Rejection of the Spiritual Master in ISKCON after 1977." In Bryant and Eckstrand, eds.
• Wolf, David. "Child Abuse and the Hare Krishnas: History and Response." In Bryant and Eckstrand, eds.

See also

• Bhakti
• Vaishnava Theology
• Gaudiya Vaishnava Theology
• Bhagavad Gita As It Is
• ISKCON Devotee Profiles

External links

Official sites

ISKCON:

• ISKCON Worldwide
• Krishna.com - The Bhaktivedanta Book Trust
• ISKCON UK website
• ISKCON Ireland website
• Srila Prabhupada Archives
• ISKCON Communications Journal
• VEDA - Vedas and Vedic Knowledge Online

Unofficial sites

- Academic:

• International Society for Krishna Consciousness, University of Virginia

- News

• Dandavats : ISKCON and GBC-friendly news site
• CHAKRA: Site with ISKCON News

- Books

• Alleged unauthorized changes of the founder's books
• Gita Revisions Explained
• Book Changes - a reply

- Theology

• Madhva followers criticizing ISKCON.
• Defense of ISKCON's theological beliefs against attacks by Madhva followers.

- Child Abuse Problems

• Personal account of child abuse in ISKCON
• A Timeline of the child abuse lawsuit case
• The original plaintiffs' court papers (PDF file)

- Women in ISKCON

• Women in ISKCON in Prabhupada's time
• Women in a Patriarchal religion
• Haan, Wim Krishna's Women: Old Wine in New Bottles

- Succession Issues

• Iskcon Revival Movement The 'ritvik' argument
• Srila Prabhupada: The Prominent Link
• 'About Unusual Doctrines' In support of the traditional approach to succession

- Miscellaneous Links

• Global photo gallery
• A collection of critical articles
• The Hare Krishna Movement and Hinduism
• Can it Be That the Hare Krishnas Are Not Hindu? Article from Hinduism Today - October 1998

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