The International Society for Krishna Consciousness (ISKCON) was once respected as dedicated to the fostering of spiritual teaching but now is increasingly under question considering the history of legal breaks and ethical failures. ISKCON was founded in 1966 to promote the teachings of Lord Krishna and has since grown into an international movement. Recent controversies, the political involvement of ISKCON in Bangladesh, and long-running child abuse claims elsewhere make one question the accountability of this organisation and its impact on vulnerable followers.

Political Breach of ISKCON: Undermining the Secular Law

In October, ISKCON held a political rally in Chattogram, where a political flag was raised above the national flag. This was against the law. Bangladesh has laws forbidding religious organisations’ involvement in political or commercial activities. The ISKCON actions not only breached these legal boundaries but also signaled a willingness to place political loyalty over respect for national symbols— the dangerous example set for other religious groups.

What is even more alarming is that Bharatiya Janata Party’s iconic slogan used during political events, “Jai Sri Ram” was heard echoing through the rally in Chattogram. The language of the slogan may not seem offensive, however, the party that uses the slogan regularly threatens Muslims and publicly belittles Bangladesh.

This is a demonstrator of the need for Bangladesh to enhance laws or applications that restrict religious groups to non-political functioning, particularly not implementing any agendas of a foreign political party. It is when the religious bodies trespass into forbidden territories that social and political equilibrium gets ruptured, and the secularist law faces threats of demolition.

Legacy of Abuse in ISKCON’s Gurukulas

Though ISKCON’s recent political involvement with Bangladesh is distressing, its child protection issues are far older. In the 1970s and 1980s, ISKCON-run boarding schools, or gurukulas, became infamous for systemic abuse. Gurukulas are Vedic schools where the students stay with teachers. Many former students reported severe physical, emotional and sexual abuse at the hands of the teachers who were entrusted with their care. These abuses, largely perpetrated in the United States and India, exhibited deep structural flaws that allowed such abuse to continue unabated for years.

In 2001, a group of former students sued ISKCON for $400 million over negligence and abuse; the suit settled for $9.5 million in 2005. There was a check for $2,500 to $50,000 (3 to 60 lakh taka) to each of the 450 victims. Survivors say the financial damage did little to repair what would be lifelong psychological damage. Many survivors reported experiencing trust issues, depression, and other mental health difficulties and have called the response of ISKCON meager and indifferent to their fate.

Ongoing Allegations and Accountability Issues

Despite promises of reform, ISKCON still faces new abuse allegations. In 2022, Bhakti Vidya Purna Swami, a prominent ISKCON leader, was banned after he was found guilty of sexual misconduct with a minor between 2005 and 2010. This case shows that well into this decade, predatory behaviour has taken place under ISKCON auspices distressing lack of effective safeguards years into the organisation promising to prioritise child protection.

Impact on Survivors and ISKCON’s Reputation

These scandals have left an ineradicable mark on ISKCON’s reputation and the survivours, who are still fighting with the trauma. Many of the former students described continuing psychological scars and difficulties in trusting relationships. Survivours also feel that ISKCON is more interested in damage control than supporting those harmed. Without openly confronting these abuses and adequately providing for the victims, ISKCON has created an impression of secrecy and negligence that undermines its moral standing and religious mission.

Political Ambitions and Ethical Failures: A Dangerous Combination

ISKCON’s recent foray into political engagement in Bangladesh is all that further erodes its stance as an apolitical religious organisation. Religious-political engagement blurs the line between faith and partisanship, alienating followers who do not share these political views. Identification with a political party threatens not only ISKCON’s reputation but reflects a growing disregard for ethical and legal boundaries in pursuit of influence.

This action is not taken by ISKCON alone. Whenever any religious body enters the political arena, the potential for conflict and separation arises. Here, the rally staged by ISKCON in Bangladesh serves as an example of how religious organs that dabble in political power will encourage disintegration among those independent countries where a line of demarcation between religion and the state need not be breached.

A Cautionary Tale for Religious Organisations Worldwide

From ISKCON’s dark legacy, a lesson or warning can be offered to other religious movements that strive to spread their pegs worldwide. It is against such no-checks-on-power religious leadership, coupled with a lack of effective checks and balances, that abuse and legal infractions can reign supreme. For any religious group seeking to engage in political activities, there is one risk that this may instead result in alienating followers and compromising their spiritual mission.

It is of the utmost importance that the governments scrutinise and hold responsible nonpolitical organisations. With the rigorous application of the laws that prevent interference by any apolitical organisation in the politics of a country, Bangladesh can protect its citizens better and uphold the social order in society. The actions of ISKCON underline the need to be vigilant in monitoring various apolitical organisations, especially those who have acknowledged histories of abuses as well as other legal offenses.

Conclusion

ISKCON’s legacy of child abuse and recent political activities raises a need for reform. An organisation once claiming values of compassion and non-violence has, through its repeated acts of disregard for human rights and legal standards of a country, definitely betrayed that mission. ISKCON today has a choice: either to implement the much-needed steps towards reform or to move further along the path of alienation from the public and its followers.

Great power means great responsibility, and ISKCON should be more transparent regarding its activities and commit to ethical conduct. But this does mean the will to confront some not-so-pleasant realities, to put the well-being of its followers first, and to live on the values on which the organisation was originally founded. The stakes are high, and how ISKCON responds will determine whether it can truly play the role of a force for good or whether it will be relegated to the ranks of a cautionary tale about what happens when power is left unchecked.

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The writer is an Associate Professor, American International University-Bangladesh