M O V I N G   F O R W A R D

With a Case for the Reconstitution of Srila Prabhupada’s “Mission”.

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Segment 38
Comments on The Art of Management.

Srila Prabhupada words are in italics and underlined. My comments follow in normal font.

I am little observing now, especially in your country, that our men are losing their enthusiasm for spreading on our programs of Krishna Consciousness movement. Otherwise, why so many letters of problems are coming, dissatisfied?  That is not a very good sign.  The whole problem is they are not following the regulative principles, which I can detect.  Without this, enthusiasm will be lacking.

Srila Prabhupada became aware of problems amongst the rank-and-file disciples due to many letters he was receiving. He said that these problems were causing many disciples to lose their enthusiasm.  He then warns that, that was not a good sign.  Nevertheless, he then says what the central, core, problem was,

“Not following the regulative principles.”

Which he said is the reason for the lack of the desired enthusiasm.

As you may imagine, and I can testify personally, following the four regulative principles is actually a very radical concept in this planet Earth’ especially in western developed nations like the USA.  It is very austere to say the least.  I understood that it was absolutely mandatory to follow these principles, in order to be a physical member of an ISKCON community, and be worthy of being a disciple of Srila Prabhupada.  Hence, I was amazed to hear Srila Prabhupada say that he detecting that there was a problem, in ISKCON, with following these principles.

In hindsight, I can now understand that I had, a somewhat sentimental understanding, of Srila Prabhupada other disciples.  I assumed that everyone was following the four principles; no doubt about it.  Not eating flesh of dead animal, no gambling, were the easy ones to follow.  However, no intoxication, and no illicit sex, were the difficult ones.  If one wanted to become a disciple of Srila Prabhupada, one had to practice celibacy.  However, married devotees could try to conceive a child only during the fertile period of the female, and the act of sexual intercourse, could only be performed once that month, during that fertile period, and after chanting rounds on beads all day long. Once there was conception, both husband and wife would remain celibate until they desired to have another child.  If they decided not to have any more children, then they would remain celibate for the rest of their life’s. 

Srila Prabhupada once said that because of this protocol, a married couple are better than a brahmacari, (a celibate student).  For a householder, to have a woman’s constant companionship, makes it very austere due to the constant temptation, if you will.  On the other hand, a brahmacari did not have this constant temptation before him or her.  There is an analogy in this regard. 

“A man is like butter, and a woman is like fire.  If you place the butter very close to fire, the butter will melt.”

At the time Srila Prabhupada wrote this letter, I was a “rookie”, neophyte, and sentimental devotee with only two years of experience amongst a ISKCON community.  From 1974 and up to Srila Prabhupada’s departure, many devotees left the movement.  Many because they could not follow the regulative principles, and others for many other sorts of reasons. At that time two terms were used,

Blooped, meaning they made a mistake.

Fell-down, meaning they fell from a higher existence.

 

In all regards, “not following the four regulative principles” was the major reason.  Moreover, it is a fact that many devotees, who broke the four regulative principles, especially no-illicit-sex”; remained in ISKCON.  Not just rank and file devotees, but Temple-presidents, and sannaysis as well. 

In 1993, when I went to live in Vrindavana, I met a god brother, who had just returned to ISKCON.  Many years before, he had been un-faithful to his wife, so left ISKCON feeling he had betrayed Srila Prabhupada, by not keeping his vows to him.  When he returned, he confessed, was remorseful, and asked for forgiveness from all those devotees he knew. 

He explained to me that while he was away, he contemplated what happened.  Why did this happen, why was he not able to resist these temptations. Or just plainly; after following these principles for a long time, why does one, stop following them.  Hence, he researched Srila Prabhupada works for a couple of years, in order to get the answers to his questions.

 He told me that his problems, and also all the problems that were going on in ISKCON in 1993, were due to,

“Not understanding and knowing how to apply the knowledge of the ‘Three Modes of Material nature’, and the ‘Divine and Demonic natures,’ which are described in Bhagavad-gita ‘As It Is.’”

In the Bhagavad-gita (14.1, referring to the three modes of nature, the Supreme Lord said:

“Again, I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.”

Srila Prabhupada makes some compelling statements in the purport:

“In the Thirteenth Chapter, it was clearly explained that by humbly developing knowledge one may possibly be freed from material entanglement. It has also been explained that it is due to association with the modes of nature that the living entity is entangled in this material world. Now, in this chapter, the Supreme Personality explains what those modes of nature are, how they act, how they bind and how they give liberation. The knowledge explained in this chapter is proclaimed by the Supreme Lord to be superior to the knowledge given so far in other chapters. By understanding this knowledge, various great sages attained perfection and transferred to the spiritual world. The Lord now explains the same knowledge in a better way. This knowledge is far, far superior to all other processes of knowledge thus far explained. And knowing this; many, attained perfection. Thus, it is expected that one who understands this Fourteenth Chapter will attain perfection.”

Here Srila Prabhupada is qualifying the results of developing knowledge of the three modes. He says,

“One may possibly be freed from material entanglement”. 

Hence, it is not a guaranteed that by developing knowledge of the three modes, will one be freed from material entanglement; it is only a possibility. Srila Prabhupada is alluding to the fact that in order to realize the purport of this verse, one must go further than just developing this knowledge.  Developing the knowledge is just the first step, so to speak.

Srila Prabhupada also says the Fourteenth Chapter teaches four things about the three modes of nature,

1.  What they are.

2.  How they act.

3. How they bind,

4.  How they give liberation.

Of these, the fourth item, how they give liberation, is rarely discussed, if at all. When I was a member of ISKCON, I have heard many classes discussing the three modes of nature, however, I never once heard a word on how they give liberation. In discussing the three modes with many devotee audiences I often asked if they have ever heard a class emphasizing how the modes give liberation, however, I never got an affirmative response. Usually, the other three items are the entire focus. This is an interesting phenomenon because as transcendentalists, this item is clearly the one of most interest to us.

The lack of emphasis on how the modes give liberation makes me wonder how well we have grasped the philosophy. It demonstrates the potency of the modes of nature. They have kept us from emphasizing what Krishna considers “the supreme wisdom.” How can we expect to have a correct understanding of the affairs of Radha-Krishna without a proper understanding of the modes of nature? How can we progress to higher math without understanding basic math?

Without a clear understanding of the modes of nature it is difficult to distinguish between pure and mixed devotional service. Can we afford not to make this distinction? The answer is “No.” Mixed devotional service is so complex; it is a virtual minefield one must cross to get to pure devotional service. The more one knows its symptoms, the better his chances of avoiding it.

The shastra says that we must be free of all contamination of the modes of nature, that is to say, all stages of mixed devotional service, in order to be eligible for understanding the postgraduate phase of the Vaishnava philosophy. In the Caitanya-caritamrita Madhya-lila 19.160, while describing upasakha, the unwanted creepers that grow along with the bhakti-lata creeper, Sri Caitanya told Srila Rupa Gosvami,

“If one does not distinguish between the bhakti-lata creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti-lata creeper is curtailed.”

Two verses earlier the Lord said that the varieties of these unwanted creepers are unlimited. Then in Text 159 the Lord gives a sampling of the kinds of unwanted creepers that crop up:

“Some unnecessary creepers that grow with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection, diplomatic behavior, animal killing, mundane profiteering, mundane adoration, and mundane importance. All these are unwanted creepers.”

In the purport Srila Prabhupada makes this important point:

“All these obstructions have been described in the verse as unwanted creepers. They simply present obstacles for the real creeper, bhakti-lata-bija. One should be very careful to avoid all these unwanted things. Sometimes these unwanted creepers look exactly like the bhakti-lata creeper. They appear to be of the same size and the same species, when they are packed together with the bhakti-lata creeper. A pure devotee can distinguish between the bhakti-lata creeper and a mundane creeper, and he is very alert to distinguish them and keep them separate.”

These “mundane creepers” indicate mixed devotional service (devotional service that is mixed with the three modes of nature. Because mixed devotional service can have all the accessories of pure devotional service, one has to be ultra-careful. However, ultra-careful means that he or she must know what is a weed and what is a creeper. Without knowing this, how can one have the confidence to uproot one and not the other? The fact that such creepers may be “the same size and appear to be the same species” only makes the task more demanding. It means one’s power of discrimination must be honed to its finest.

Actually, in spite of what you may have heard to the contrary, the mode of goodness plays an integral part in attaining perfection in Krishna consciousness. This point is sprinkled all over Prabhupada’s books and lectures, however, due to reading in the wrong “mode” this gold nugget of the philosophy eludes many of us. We all know it, in some remote way, however, it is far more important than we realize. It means that despite years of practicing transcendental life, the modes have been active among us. And thus, we can understand why not following the regulative principles may be a problem. Hence, up to now we have largely been their victims.

All of us must be inspired to use the knowledge of the three modes to achieve the very thing we all joined the Krishna consciousness movement for,

“To attain the state of transcendental goodness, and love of God.”

I do not believe that Srila Prabhupada is overstating the case when he says,

“This knowledge is far, far, superior to all other processes of knowledge thus far explained … Thus, it is expected that one who understands this Fourteenth Chapter will attain perfection.”

Since there is no other reason to pursue Krishna consciousness than to gain perfection, it behooves us to sit up and play close attention to this supreme wisdom of Krishna’s teachings.

Moreover, some questions come to mind,

“How could this knowledge be far, far superior to other processes of knowledge?”

“What about the Ninth Chapter, The Most Confidential Knowledge? Or the Tenth, where Krishna explains knowledge of the Absolute. Or the Twelfth in which He explains devotional service, which is the whole point of the Gita?”

“How is knowledge of the three modes of nature considered superior to all that went before?”

The answer is that without proper understanding and application of this knowledge these other stages of spiritual realization, although admittedly higher, will not be attained.

One cannot aspire for a degree in calculus without having basic skills in arithmetic. In addition, if you do not get straight “A’s” in the skills of math lower than calculus, you will not get straight “A’s” in calculus; in fact, you may only get a lower grade than an “A”. Advancement in Krishna consciousness requires us to get straight “A’s” in all regards. Hence, because knowledge of the three modes of material nature is so vital to our progress, it is called the supreme wisdom. It is not the end, but it is the essential means to the end.

For example, if you are in a flood, you need to get to high ground. You decide to climb to the roof of your house and the ladder is the only means to get there. The role of the ladder becomes vital. It is the gateway to liberation, the rooftop. The ladder is not an end in itself. The roof is your goal, but without the ladder your hopes are sunk.

Similarly, while prema-bhakti is our goal, knowledge of the three modes of nature is vital just like the ladder. That is why Krishna says,

“This knowledge is the supreme wisdom.”

Hence a thorough understanding of all four topics, with particular emphasis on how the modes give liberation, is favorable in one’s discharge of spiritual life. Again, Krishna says,

“All the sages attained perfection by this method.”

This is no exaggeration. That is why Prabhupada writes,

 “Thus, it is expected that one who understands this Fourteenth Chapter will attain perfection.”

The point is that by such clear knowledge one can choose how he wants to live. One can live his spiritual life deliberately. Rather than living in a reactive mode of life, one can be pro-active and live as a victor. By knowing what his choices are at every moment, and by accepting squarely the responsibility for making the optimum choice, one lives life deliberately, purposefully, from moment to moment. Such a person is sure to progress towards perfection.

The key word here is responsibility. Conditioned souls are lazy. They have an inborn tendency not to accept responsibility. Specifically, there is a tendency in the conditioned soul not to accept responsibility for his spiritual growth, for improving himself. A person may be busy, busy, busy, doing so many tasks, putting in a 70-hour week, but if by doing so he avoids the work of improving himself, of refining his character, he is lazy.

One symptom of such a person is that when he succeeds at something he thinks,

“I did it.”

However, when he fails, he thinks,

“Someone did it to me. I am a victim.”

This mindset will not make anyone successful on the path of perfection. One way to determine whether you have taken responsibility for your life or not is to take inventory. If you find that you blame someone else for your failings or setbacks, you are not yet a responsible person. You are not a responsible person until you can say to yourself,

“I am cent-percent responsible for who I am and all I have done in my life up to today and it is my choice what I will make of my life from this day on.”

And means it.

Once you have accepted responsibility like this, you are ready to move away from being a victim. You are ready to be a success in life, even if by all other counts you fail.

This kind of thinking is not an artificial imposition. It is not a psychological trip. It is reality. You alone are responsible for all you are and where you are in life. What you have made of your life, and your karma, is entirely you’re doing, and what you make of your future, is also a matter of your choice. In the end, you cannot blame your parents, your kids, your spouse, your teachers, your guru, your Temple president, the GBC, or anyone else for the outcome of your life. You will stand or fall solely on your merits or lack of them. No one will take the stand and be judged in your place. Either you took advantage of the human form of life or you blew it. In that case better luck next life.

Moreover, in the next life you can get caught up in the same useless “I-am-a-victim” trip again under the spell of the modes of nature. It can be tricky. How many lifetimes are you prepared to go on like this? Until you accept full responsibility for what you make of your life and take a stand you can take birth over and over and do the same useless program of laying blame elsewhere for lifetimes. What is the use?

Why not shake off all this ignorance in this life, tighten your belt and face the music? Make a decision that no matter what, I am going to mold my life to Krishna consciousness. This is success thinking in spiritual life.

Such success goes only to those who accept full responsibility and who make a firm, non-negotiable, non-retractable decision to do whatever it takes to become Krishna conscious. Starting today. Starting this minute. That willingness to do whatever it takes includes understanding clearly what is mixed devotional service and what is pure devotional service and having the willingness to do the work of discriminating between the two. That means one must have more competence in understanding the modes of material nature than mere ability to explain it in a Sunday Feast lecture.

Living deliberately, knowingly, using the modes of nature as a God-given tool for dealing with material reality is superior to relying on the mind and senses and one’s feelings as the basis for decisions.

By study of this knowledge, and by putting it into practice, one can see the enormous difference between a pro-active and a reactive life. 

To be reactive is to have no knowledge—or less than a working knowledge, of all four aspects of the modes of nature, especially of how they give liberation.

To be pro-active, on the other hand, is to use this knowledge to one’s full advantage. That is, instead of living at the hands of material nature as a victim, you can opt to be a victor.

Therefore, Krishna exhorts Arjuna,

Be victorious, rise above these modes of nature.”

However, this is not a matter of blindly throwing oneself at transcendence. Rather, rising above the modes is a systematic, deliberate process, a science.

Another important consideration is the utility of this knowledge for preaching. It is very effective to preach about the modes of nature to non-devotees. Preaching to audiences of non-devotee’s results in an effective effect; for this is a highly accessible and verifiable aspect of the Krishna consciousness philosophy. The symptoms of the various modes are not abstractions. When well-presented it is convincing because people can readily apply this knowledge and see the result. An observant person can easily appreciate the modes by seeing how they act on people and on himself. Once a person has a fair grasp of the three modes, or their symptoms, he or she can go to any public thoroughfare, such as a mall or a major downtown street corner, a disco, anywhere, and see the modes of nature interact and get instant verification of Krishna’s teachings.

Moreover, preaching about the modes brings pressure to bear on me to keep myself always in the highest mode. Preaching about it confers responsibility on one to keep their act together and alerts one more and more to their influence from within and without. The more this awareness is increased, the more deliberately one can live their spiritual life. By this very process, sages in the past achieved perfection. All you have to do is follow in their footsteps.

Bhagavad-gita. 2.67,

“As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man’s intelligence.” 

Readers are invited to read “SUPREME WISDOM. A Treatise on the Three Modes of Material Nature” that is available on this Web-Site.

In the next parts of Srila Prabhupada’ letter he confirms how difficult this process is. Hover, in the same time he gives the prescription on how to Battle with these difficulties.

Even mechanically following, and if he gets gradually understanding from the class, he will come to the point of spontaneous enthusiasm. 

The word “mechanically” has several meanings.  The only one that was applicable was,

“Without thought or spontaneity; automatically.” 

Here Srila Prabhupada is saying that like a machine, without any philological understanding of sastra in this regard; if someone simply follows the regulative principles “mechanically”, and gradually comes to the understanding of Gaudiya-Vaisnavas philosophy, one will “come to the point of spontaneous enthusiasm”.

This spontaneous loving devotional service is not so easy matter, but if one simply sticks strictly to the rules and regulations, like rising early, chanting 16 rounds, chanting gayatri, keeping always clean—then his enthusiasm will grow more and more, and if there is also patience and determination, one day he will come to the platform of spontaneous devotion, then his life will be perfect.  All of this I have told you in Nectar of Devotion. 

In order to come to the platform of spontaneous devotion, and for your life to be perfect; you have to follow the items just mentioned by Srila Prabhupada. 

If you do not follow the items just mentioned by Srila Prabhupada. You will not come to the platform of spontaneous devotion, and your life will not be perfect.

So, I do not think the leaders are themselves following, nor they are seeing the others are following strictly.  That must be rectified at once. 

This sentence is the most revealing and at the same time un-expected.  Here Srila Prabhupada actually said,

“I do not think the leaders are themselves following.”

Yep! In other words, Srila Prabhupada is saying,

“The leaders, GBCs, Sannaysis, Temple presidents, secretaries, treasurers, and commanders, are not following the rules and regulations, like rising early, chanting 16 rounds, chanting gayatri, keeping always clean.”

This is a “heavy” statement by Srila Prabhupada. Was Srila Prabhupada speculating when he said, “I do not think”? 

No! because he was using the aphorism, “Where there is smoke there is fire.”

This is called “discrimination”.  Previously, “Pramana, “proof or evidence” was discussed.  One of the items that qualifies as “evidence or proof” is,

Arthapatti, which means’ inference from circumstances’…”

This statement by Srila Prabhupada, I found as un-believable, however, because Srila Prabhupada said so, I believed it.  However, it took me the last 56 years, to realize how true his statement was.

I mention how fortunate I was, to obtain a copy of this letter in 1974.  Understand, that in 1974, there was no Internet; no means to distribute this letter to all of the ISKCON centers leaders, what to speak of the rank-and-file devotees.  I have a valid notion that this letter was classified “top-secret”, by Karandar das, a GBC, and put into his safe in his office.  In the years that followed, and even after Srila Prabhupada’s departure, I showed this letter to many devotees, and invariably, no one had read it or had knowledge of its contents. It was not until the advent, and its wide use, of Srila Prabhupada computer Veda Base, did this letter get wide attention.

The reason I say I have a valid notion, is because, after 1974 to 1977 these same problems that Srila Prabhupada alludes to; increased, and after his departure, went viral.  This letter, “The Art of Management” has not been heeded.

Then Srila Prabhupada accuses the leaders of ISKCON,

“You leaders, you are also not seeing the others, non-leaders, are following strictly.”

Srila Prabhupada sensed the deterioration of the leadership, and then somehow or another that influenced many of the rank-and-file devotees not to follow themselves. Did this defect get rectified in the years to come?  A big fat NO! 

Each center remains independent, that’s all right, but the president and other officers must themselves follow and see the others are following the regulative principles carefully, and giving them good instruction so they may understand nicely why this tapasya is necessary.

Srila Prabhupada says that it is OK if each center remains independent. 

Independent means,

“Free from outside control; not depending on another’s authority.”

What I read by this, is that Srila Prabhupada is saying,

“Each center, if they so desire to, can remain free from the outside control of the GBC, and Sannyasis; and not to be dependent on their authority..”

Then Srila Prabhupada gives the responsibility to the Temple president when he says,

“But the president and other officers, (secretary, treasurer, temple commander) must themselves follow and see the others are following the regulative principles carefully, and giving them good instruction so they may understand nicely why this tapasya is necessary.”

Seven months later Srila Prabhupada wrote another letter to Karandhara dasa in 1973.

Letter to: Karandhara — Bhaktivedanta Manor19 July, 1973: 

“Regarding incorporation of our ISKCON centers, we want to run all our centers as nonprofit religious organizations; that is the main point. Keeping this point in view too much official control is not good in spiritual life. The centers should remain spiritually fit and independent. Some control must be there as is now. Too much control means so many vouchers. Gradually it will become a mundane institution. All our managers should be spiritually advanced simple and honest in carrying out the orders of the spiritual master and Krishna. That will be a nice standard. Democracy in spiritual affairs is not at all good but breeds power politics. We should be careful about power politics. Our only aim should be that each and every devotee is full dedicated to Krishna, then things will go on nicely.”

In this letter Srila Prabhupada said, “The centers should remain spiritually fit and independent.”

This is basically the same as in his previous letter.  However, he then says, “Some control must be there as is now.”

In a quick read, without study, reading in the mode of passion or ignorance, one can conclude that Srila Prabhupada desire for all ISKCON centers to be fully “independent” does not hold here; he did say “some control must be there”.  However, I believe that he is referring to “control” by the Temple officers, because he says “as is now”. He was not referring to control by the GBC, or Sannyasis.  He is stating that control by the center’s officers would continue as he has instructed.

And GBC and Sannyasis will travel and see the officers are doing this, and if they observe anything lowering of the standard, they must reform and advise, or if there is some discrepancy, I shall remove it. 

After specifying the duties of the Temple officers, who have full authority in the management of the Temple; Srila Prabhupada specifies the duties of a GBC or a Sannyasis.  They are supposed to travel and see that the Temple officers must themselves follow, and see the others are following the regulative principles carefully, and the Temple officers are giving good instruction to the rank-and-file devotees, so they may understand nicely why this tapasya is necessary.

Of course, if new men are coming, they may not be expected immediately to take to our regulative principles’ cent per cent. Therefore, we should not be so anxious to induce them to live in the temple.

If one finds that he does not deeply desire to live in Krishna consciousness, they should not seek initiation from a spiritual master. If he is not serious, why make a superficial commitment to the spiritual path? Unfortunately, however, it has become fashionable to accept a spiritual master as one would accept a pet. Especially in India, many cheaters have come for those who are insincere about spiritual life, but who want to be flattered, that they are making spiritual advancement. They take to spiritual life as a kind of recreation. Some people are attracted to Krishna consciousness; however, they may not be serious enough to commit to following the rules and regulations.

How serious does one need to be?  The answer is,

“As serious as a heart-attack.”

Anyone who lives in the temple must agree to follow the rules and regulations without fail. So, if some new man moves in with us, he may become discouraged if he is forced in this way. Therefore, let them live outside and become gradually convinced in the class why they should accept some austerity, then they will live with us out of their own accord and follow nicely everything. It is very difficult to give up very quickly so many bad habits as you have got in your country, so educate them gradually, first with chanting, and do not be so much anxious to count up so many numbers of new devotees, if such devotees go away later being too early forced. 

Here Srila Prabhupada, gives instruction on how to deal with persons who are interested in, or are attracted to Krishna consciousness, but do not possess the “seriousness” that is required.  Hence, he specifies a Krishna consciousness program for them as well.

I want to see a few sincere devotees, not many false devotees or pretenders.

 Why would Srila Prabhupada say this?  Because he knew that sadhana-bhakti, is no “cake-walk”.  

Is it difficult to be “serious”?  Yes! 

Is it difficult to be a “pretender?  No!

In my experience, I witnessed devotees who I thought were sincere; to only find out later that they were pretenders.  The problem here, is that these devotees whom I am refereeing to; mostly were, and some still are: “Leaders”. 

Why was I so wrong? 

Simply, because in my early years of being a devotee,  “I did not know how to discriminate in the way taught by Krishna in Chapters 13 and 16 of Bhagavad-gita”. 

In other words, so many ISKCON GBC, gurus, sannaysis, Temple-presidents etc. have come and gone.

Would someone leave because they are serious?  No!

Would someone leave if they are a pretender?  Yes! And No!

It can be said that the rank-and-file devotees, of ISKCON, who were sincere in the beginning, they also became pretenders, for many reasons.  Srila Prabhupada disciple population in ISKCON, became a fraction, really a small fraction, of what it was before 1978. 

In addition, ISKCON now is experiencing,

“They are leaving as fast as they join.”

So, my point is that the regulative principles must be followed by everyone.  Otherwise, their enthusiasm dwindles and they again think of sex and become restless, and so many problems are there. 

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There is some symptom of missing the point.  The point is to be engaged in doing something for Krishna, never mind what is that job, but being so engaged in doing something very much satisfying to the devotee that he remains always enthusiastic. He will automatically follow the regulative principles because they are part of his occupational duty—by applying them practically as his occupational duty, he realizes the happy result of regulative principles.

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So, the future of this Krishna Consciousness movement is very bright, so long the managers remain vigilant that 16 rounds are being chanted by everyone without fail, that they are all rising before four morning, attending mangal arati.

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Our leaders shall be careful not to kill the spirit of enthusiastic service, which is individual and spontaneous and voluntary. They should try always to generate some atmosphere of fresh challenge to the devotees, so that they will agree enthusiastically to rise and meet it.

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That is the art of management: to draw out spontaneous loving spirit of sacrificing some energy for Krishna. But where are so many expert managers?

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All of us should become expert managers and preachers. We should not be very much after comforts and become complacent or self-contented. There must be always some tapasyas, strictly observing the regulative principles—Krishna Consciousness movement must be always a challenge, a great achievement to be gained by voluntary desire to do it, and that will keep it healthy. So, you big managers now try to train up more and more some competent preachers and managers like yourselves.

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Forget this centralizing and bureaucracy.

This instruction, as you have seen by the evidence that has been presented, has been purposely ignored due to “personal ambition” by the GBC’s vested interest.  ISKCON is now a “par-excellence” example of a centralized bureaucracy.

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