Bengali International Society for Krishna Consciousness (ISKCON)

ISKCON (International Society of Krishna Consciousness), initially known as the Hare Krishna movement, emerged as a New Religious Movement in India in the context of the colonial experience that provided the Indian spiritual masters the required vehicle of the English language to spread the idea post-colonial Indian religiosity across the West. Founded by A.C. Bhaktivedanta Swami Prabhupada in 1965, this movement aimed at global dissemination of its version of Hinduism based on Bhagavad Gita, the Upanishads, and the Bhagavada Purana. It insists that most people are caught up in Maya or unreality, defined as the illusory world where the pursuit of material pleasures dominates thinking and motivates activity. The main aim of the Hare Krishna movement was to unite its members with Lord Krishna by helping them to rise above the material pleasures of life. This objective became relevant in United States of America in the context of Cold War implying the era of ideological conflict of capitalism and communism in the form of Cold War. Initially, Prabhpad's members mainly consisted of the youth, popularly known as 'Hippies' who were protesting the capitalist and mechanical society of the West by giving up the affluent lifestyles provided to them by their parents. The expatriates from the South Asian countries were also among his initial disciples who stayed in the less affluent areas of New York. Prabhupad's use of different genres of western music, distribution of food as Prasad and organization of 'Christmas Marathon' facilitated the alignment of the 'Hare Krishna' movement with the then American society that eventually led to the inclusion of more Christian members into the clientele. Eventually, Prabhupad named his movement as 'ISCKON') in 1966. Once ISKCON was formed, it documented its ideals and formalized the 'Guru-Shishya' relationship. It is during this time, the movement graduated to being a formation trying to provide a sense of identity and community to its members. Prabhupad came back to India in 1967 when the Naxalite movement was at its peak in Bengal. The uncertainty in the social milieu laid the ideal foundation for the flourishing of ISKCON among the wealthy business community of Bengal. Moreover, Prabhupad was convinced that the Indian youth would be influenced by ISCKON if he could uphold the example of the American youth doing the same. ISCKON'S coming to India was an example of Agehananda Bharti's 'pizza effect' which implied the westernization of Indian religiosity and its return to India as 'new'. One of most significant residential centres of ISKCON in India has been set up in Mayapur. The end of Cold War that paved the way for the triumph of capitalism to all over the world also changed the socio-economic milieu of the society. This period also coincided with financial crisis within ISKCON post Prabhupad's death. Devotees started moving out of the temples in search of better job opportunities. In Wilson's opinion, when community no longer serves as a meaningful basis of social organisation, religion succumbs to privatisation, its more public and collective elements fading into the background, leaving the residual -- individual religiosity -- as the essence of religious life. ISKCON also began to adapt to the changed social context by using technology and providing options of online Seva (devotional service), flexible periods of devotional service to the devotees. Mayapur also has an institute which offers and online courses on Bhagwad Gita and it collaborates with educational institutes all over West Bengal to expand ISKCON's reach among the youth of West Bengal.