Almost Heaven: Leadership, Decline and the Transformation of New Vrindaban
by E. Burke Rochford, Jr. and Kendra Bailey
I can remember when I was struck with the concept of
Srila Prabhupada wanting a new Vrndavana when I came in 1973. I sold
myself out to that dream. The
dream turned into a horrific nightmare for so many, through no fault of
their own. I pray to give myself like that again. But instead I am
hiding in a little closet even while I remain here [at New Vrindaban].
An important if underdeveloped focus of sociologists
interested in the fate of new religions is in the factors that
influence their success, decline, and failure.1
Such an oversight is especially conspicuous given that new religions
are prone to rapid and radical changes that promote organizational
transformation.2 Rodney Stark has formulated
the most comprehensive model addressing success and failure in new
religions yet, as he acknowledges, his model “has not yet influenced
the case study literature. . . .”3 This paper
addresses two elements of Stark’s model—authority of leadership and the
presence of a committed labor force. We consider how each of these
factors in combination influenced the development of the New Vrindaban
community, a renegade Hare Krishna community located in West Virginia.
Stark argues that no religious movement can expect to attain success
without effective leaders whose authority is acknowledged as legitimate
by followers.4 Moreover, rank and file members must perceive themselves as part of that system of authority.5
Stark further posits that religious movements grow to the extent that
they sustain a motivated religious labor force, especially one
comprised of committed missionaries devoted to seeking converts.6
This paper describes and analyzes how a crisis of authority at New
Vrindaban brought about an exodus of community residents, financial
decline, and the ultimate transformation of the community’s purpose.
Today New Vrindaban is fragmented and struggling to survive, even while
serving as a place of pilgrimage for many Indian Hindus.
After
clarifying the data and methods used for this research, the paper is
divided into three sections. The first provides a brief social history
of the New Vrindaban community and its controversial charismatic leader
Kirtanananda Swami. The second details how leadership problems resulted
in numerical decline and growing financial problems that transformed
New Vrindaban into an institution of pilgrimage. The third section
details how the community’s membership responded to the leadership’s
emphasis on pilgrimage at the expense of community building.
Data and Methods
Data for this paper were
collected over the course of 11 years (1993-2004). In 1993, the senior
author visited New Vrindaban during a period when some of the events
reported here were taking place. Thereafter fieldwork was conducted in
the community on nearly a yearly basis for several days at a time.
Interviews were completed with two of the community’s leaders,
approximately a dozen residents, and countless other devotees who once
lived at New Vrindaban. The later interviews were informally conducted
with former New Vrindaban devotees living in communities affiliated
with the International Society for Krishna Consciousness (ISKCON).
In
the summer of 2003, the senior author was asked by the leadership and
some residents of New Vrindaban to conduct a survey to assess the
views, concerns, and hopes of the local congregation. The questionnaire
was designed in collaboration with five community residents who read
drafts and made suggestions for revision. Questionnaires were
distributed within the immediate New Vrindaban community as well as
among congregational members living in the surrounding area. To assure
confidentiality, completed questionnaires were mailed directly to the
senior author. The survey yielded 36 respondents, 60% (N=22) of whom
were full-time residents; 17% (N=6) involved congregational members;
and, 22% (N=8) while associated with New Vrindaban had little or no
involvement in the life of the community. Respondents in the majority
were married (54%) and/or had one or more children (59%). One third
(34%) worked within the New Vrindaban community while over half (54%)
were either self-employed or worked for a non-devotee business.
Although eleven of those surveyed became residents of New Vrindaban
during the 1970s the majority joined after 1995. The median length of
residence at New Vrindaban for the sample as a whole was seven years.
Growth, Leadership, and Sources of Decline
New
Vrindaban was established in 1968 by two of the early disciples of
Swami Prabhupada, the founding guru of ISKCON. Kirtanananda Swami
responded to an advertisement in The San Francisco Oracle for people to
help establish a religious community in the hills near Wheeling, West
Virginia. With his friend Hayagriva he visited the owner of the
property to assess the possibility of establishing ISKCON’s first farm
community. Initially they met with stiff resistance from the owner who
was determined to develop a community, as he said, that was available
“for everybody wanting to learn the Truth.”7
After several failed attempts to secure a lease on a portion of the
property, the owner finally relented after he encountered legal
problems. The 99-year lease on 130 acres of land was the beginning of
what Prabhupada called New Vrindaban. In time the community was able to
purchase the property as well as a number of other adjacent ones.
Thereafter, Kirtanananda Swami, later known as the guru Bhaktipada,
held a firm grip on the leadership of the community.8
New Vrindaban’s early days were difficult. Under the motto of “Plain
Living and High Thinking,” Kirtanananda and a handful of other devotees
carved fields and pasture out of the wilderness to grow crops and
provide grazing areas for cows. The goal from the start was to build a
self-sufficient community based on spiritual principles. But there was
more. Prabhupada envisioned New Vrindaban much like its namesake in
India. He had a vision of seven temples built on the surrounding
hilltops. The first “temple” the community built was meant as a
residence for Prabhupada. Prabhupada’s Palace of Gold was dedicated on
September 2, 1979, nearly two years after Prabhupada’s death. The New
York Times declared the palace “America’s Taj Mahal” and the Washington Post called it “Almost Heaven.”
Kirtanananda saw Prabhupada’s Palace as one piece of what he called
a “Land of Krishna” theme park, or a spiritual Disneyland, capable of
attracting large numbers of visitors. In fact, New Vrindaban did become
a major tourist attraction. Busloads of tourists descended on New
Vrindaban in the early and mid-1980s and Prabhupada’s Palace became a
major tourist attraction in the state of West Virginia. The Wall Street
Journal reported: “The flow of traffic into this coal and manufacturing
outpost [Moundsville] on the banks of the Ohio used to be as slow as
the river on a dusty summer day. But now, a daily confluence of buses
packed with gawking tourists is a common sight.”9 The palace attracted over 100,000 visitors in 1982 and climbed to nearly 500,000 between 1983 and 1985.10
One of ISKCON’s gurus who visited New Vrindaban in 1985 stated, “When I
was Prabhupada’s personal secretary in 1977, he introduced the phrase
‘cultural conquest.’ He told me dozens of times during this period that
this is the way to preach in Americ. . . .. I’ve always been convinced
that the project—and especially after seeing the master plan that
Bhaktipada [Kirtanananda] inspired—will make America the first Krishna
conscious country.”11
After humble
beginnings, New Vrindaban grew to approximately 600 residents in the
mid-1980s. Many devotees were drawn to the community because of the
palace project and Kirtanananda’s vision for New Vrindaban. Others came
to live in what they thought would be a self-sufficient farm community
focused on realizing Krishna Consciousness. Funds for the palace and
related projects, as well as to support the community generally, came
largely from traveling sankirtan teams comprised of devotees selling
various products in public locations (e.g., candles, hats, records,
stickers supporting sports teams), or who solicited funds for
fictitious charities. Distributing Prabhupada’s books was largely
discontinued when it became obvious that selling products in public—a
practice known as “picking,” could raise larger sums of money.12
New Vrindaban devotees solicited funds throughout North America and
ultimately the world, generating millions of dollars each year in
support of the community’s ambitious building projects.13
Things
changed dramatically for Kirtanananda and New Vrindaban after May 22,
1986 when a former resident of the community was murdered near the Los
Angeles ISKCON temple. Steven Bryant (Sulochana das) had been on a
crusade of sorts after Kirtanananda allegedly initiated his wife
without his consent. He ultimately blamed Kirtanananda for ruining his
marriage. To those at New Vrindaban, Bryant was a disgruntled devotee
out to get Kirtanananda. In fact he had gone to local authorities with
allegations of drug smuggling, child abuse and fraud at New Vrindaban.14
Thereafter Bryant became one of the early challengers to the legitimacy
of Kirtanananda and the other gurus who succeeded Prabhupada. His
manuscript, The Guru Business, exposed the corrupt activities of
ISKCON’s successor gurus and argued forcefully that the latter had
usurped their positions of power, rather than being appointed by
Prabhupada. Following his murder, law enforcement and ISKCON’s
leadership began to take more seriously Bryant’s accusations against
Kirtanananda. This only intensified a few months later when Bryant’s
killer Thomas Drescher (Tirtha) was found guilty of a 1983 murder of
another New Vrindaban resident Charles St. Denis (Chakradhari) and was
sentenced to life in prison. By now many within ISKCON, as well as
local law enforcement officials began to wonder if Kirtanananda had
himself been behind the two murders.
Bryant’s murder set off an extensive government investigation by the
FBI, the Internal Revenue Service, and the police in Los Angeles and in
West Virginia. As the Marshall County (West Virginia) Sheriff
proclaimed, “This is the beginning of the end of New Vrindaban as we
now know it.”15 The end certainly did seem
near after FBI and Internal Revenue agents, in conjunction with local
police, raided the community on January 5th 1987. Moreover, several
months earlier, on September 15, 1986, a federal grand jury met to
investigate a possible connection between members of New Vrindaban and
the deaths of Bryant and St. Denis. In April of 1987, John Hubner and
Lindsey Gruson published an article in Rolling Stone magazine
titled “Dial Om for Murder” wherein they presented evidence suggesting
that Kirtanananda was behind the murders of both devotees. A year later
the two authors published the book, Monkey on a Stick: Murder, Madness, and the Hare Krishnas.
In
the midst of his legal troubles, Kirtanananda undertook a radical
change at New Vrindaban: the de-Indianization of Krishna Consciousness.
Kirtanananda had believed for some time that the cultural elements of
Krishna Consciousness made it difficult to appeal to Americans and
other Westerners. Kirtanananda said, “We’re not interested in Indian
culture as such. We’re interested in what is productive for Krishna
consciousness—whatever is useful.”16 Some of
the changes Kirtanananda instituted included: devotees wearing
Franciscan type robes, men wearing beards, interfaith preaching and
conferences, silent chanting, Western music including the use of a pipe
organ and other western instruments, and English in temple worship in
place of traditional Bengali and Sanskrit. Moreover, life-sized images
(murtis) of both ISKCON’s founder Prabhupada and Jesus Christ were
placed side-by-side in the temple.17 Although
many community members accepted these innovations, others did not and
left the community. Thirteen interfaith conferences held at New
Vrindaban brought some new recruits to the community yet, in the end,
nearly all them left with bitter feelings toward Kirtanananda. Two
protest demonstrations occurred at New Vrindaban in 1991, and 1993, by
interfaith members claiming that Kirtanananda had defrauded them.18
On March 16, 1987 at ISKCON’s annual leadership meetings in Mayapur, India, Kirtanananda was excommunicated from ISKCON.19 A year later New Vrindaban and its satellite temples and centers were expelled from ISKCON.20
Freed from ISKCON interference, Kirtanananda continued to add elements
of Western and Christian culture to Krishna Consciousness. The
community reorganized itself under the name the Eternal Order of the
Holy Name, League of Devotees International.21
In May 1990, a federal grand jury indicted Kirtanananda on three
counts of violating the RICO statute for illegally using copyrighted
and trademark logos during fundraising, six counts of mail fraud, and
two counts of conspiring to murder. The government also sought
forfeiture of all properties owned by New Vrindaban. After a three-week
trial, Kirtanananda was convicted on the RICO and mail fraud counts but
the jury failed to reach a verdict on the murder charges. While in
jail, Kirtanananda made a motion to appeal the case and awaited a bail
hearing. He subsequently hired Allen Dershowitz to represent him in the
Court of Appeals. In July of 1993, his 1991 conviction was overturned
when the Appeals Court ruled that the District Court had wrongly
allowed evidence of child molestation and other irrelevant matters to
be presented, unduly prejudicing the jury.
Despite the court
proceedings, many of Kirtanananda’s disciples remained loyal to their
guru, interpreting the legal proceedings as just further evidence of
persecution on the part of local, state, and federal authorities.22
This changed dramatically in September 1993 however when Kirtanananda
was caught in an inappropriate sexual encounter with a young adult
devotee male while driving back to West Virginia after attending the
Parliament of the World’s Religions centennial celebration in Chicago.
When confronted by two senior Godbrothers, Kirtanananda confessed to
his sexual indiscretions. Later that day however he denied the charges
when a group of distraught disciples came to see him. The following day
at an open community meeting Kirtanananda emphatically stated his
innocence. At this point many left the community, their faith in
Kirtanananda shattered. Others left in fear, as a portion of
Kirtanananda’s disciples were irate toward those they saw as spreading
lies about their spiritual master. Many of those who chose to remain at
New Vrindaban lost trust in Kirtanananda’s authority. As a consequence,
a growing number of residents openly rejected Kirtanananda’s interfaith
experiment and returned to strictly following Prabhupada’s practices of
Krishna Consciousness. Because some residents remained committed to
Kirtanananda, New Vrindaban essentially split into two camps. Under
pressure, Kirtanananda finally terminated his six-year interfaith
experiment in July 1994 and New Vrindaban returned to the traditional
Indian-style of dress, worship, and religious practices advocated by
Prabhupada.23
Kirtanananda’s second
trial took place in 1996 after he refused a plea bargain by the
government. This time however Thomas Drescher, who was serving a life
sentence for murdering Bryant and St. Denis, decided to provide
incriminating evidence against his former guru. At the trial Drescher
admitted that he had carried out both murders under Kirtanananda’s
order. Following Drescher’s testimony, Kirtanananda agreed to plead
guilty to one count of federal racketeering and was sentenced to 20
years in prison. In 1997 the sentence was reduced to 12 years because
of Kirtanananda’s failing health. Kirtanananda’s few remaining
interfaith followers left New Vrindaban and relocated to his New York
City temple, called the “Interfaith Sanctuary.” Eight years later, on
June 16, 2004 Kirtanananda was released from federal prison in North
Carolina. He now resides with a handful of committed disciples and
followers at the Sri Sri Radha Murlidara temple in New York City. The
Executive Officers of ISKCON’s North American governing board issued a
warning prohibiting Kirtanananda from visiting any of ISKCON’s temples
or communities.24
The Changing Fortunes of New Vrindaban
Kirtanananda’s legal problems, religious deviations,
moral failures, and imprisonment had a devastating affect on New
Vrindaban. As one might expect, the community lost a considerable
number of residents beginning in 1986 when Kirtanananda began his
interfaith experiment and his legal problems initially emerged. A mass
exodus followed in the aftermath of the January 1987 FBI led raid on
the community. Still others departed when Kirtanananda’s sexual
indiscretions became public, in 1993, and the community divided into
two antagonistic camps. Many who left during this period rejoined
ISKCON.
Community census data indicate dramatically the affect of
Kirtanananda’s downfall. In July of 1986, New Vrindaban had 377 adults;
that number dropped to 131 in July of 1991. In the span of five years
New Vrindaban lost a total of 246 adult members, a reduction of 65%.25
In 1998 a reported 30 devotees resided in temple owned buildings,
although many more lived independently in the surrounding area. In
2004, approximately 50 devotees resided full-time within the temple
community, with an equal number living independently on land purchased
from the community.
New Vrindaban not only lost the biggest portion of its full-time
membership however. It also lost the great majority of the community’s
many Indian Hindu supporters. Beginning in the early 1980s, New
Vrindaban developed an active membership program directed at Hindus in
the U.S. and in India. As a holy dham, numerous Hindu pilgrims came to
New Vrindaban to worship. These Hindu supporters represented an
important source of funds. Yet many were baffled and alienated by
Kirtanananda’s interfaith experiment and mounting legal problems. Some
were reportedly outraged when they realized their financial
contributions to build a Vedic style temple were instead being used to
build the “Cathedral of the Holy Name.” This outrage intensified when
Kirtanananda publicly stated, “I do not care about Indian people.” One
Indian supporter subsequently wrote to Kirtanananda, “I was extremely
distressed by your ridiculous remarks about Indian. . . .. If you have
such racial inner feelings about Indians, you should realize that
Indians do not need you for the spiritual knowledge but you need them
for the Lakshmi [money] all the time.”26
New Vrindaban’s financial troubles deepened when funds derived from
traveling sankirtan parties essentially dried up following
Kirtanananda’s 1991 conviction. Out on bail awaiting an appeal of his
case, the court barred him from residing at New Vrindaban after an
ISKCON leader warned of possible violence should Kirtanananda be
allowed to return. As a result, the considerable funds raised by his
disciples were given directly to Kirtanananda. Without sankirtan
revenues and contributions from Hindu pilgrims, New Vrindaban’s
communal structure rapidly disintegrated.
Beginning, in 1990, householders were required to independently
support their families. Many purchased property from the community or
in the surrounding area and set up their own households. Householders
working at New Vrindaban were paid salaries and stipends. Desperate for
funds the community supported itself initially by selling off
construction and other equipment such as bulldozers and printing
presses when Palace Press closed down. Thereafter the community raised
funds by selling parcels of land from its extensive holding. By 1998,
the community retained about 1400 acres of what was once a property of
over 3000 acres. Several small businesses emerged in 1996 but two of
them collapsed in 2001. Due to a shortage of funds, the community’s
extensive dairy operation began downsizing, in 1995, by limiting
breeding and allowing older cows to naturally die off. In 1999 the
community’s day school closed. Financial pressures intensified in 2000
when New Vrindaban was named a defendant in a child abuse case filed in
Dallas, Texas, by former devotee students who attended ISKCON schools,
including the one at New Vrindaban.27
As financial problems grew worse and members of the community
scattered, the leadership initiated an effort to actively encourage
Hindu pilgrims to return to New Vrindaban. This was made possible by
the abandonment of interfaith, in 1994, and the imprisonment of
Kirtanananda in 1996. In addition, ISKCON and New Vrindaban formally
renewed their relationship beginning in 1998. Hindu pilgrims thus once
again began regularly visiting the community and contributing
much-needed funds. No longer a functioning community, New Vrindaban
refocused its mission and became an institution of pilgrimage. While
perhaps a financial necessity, the emphasis on pilgrimage has
nonetheless been controversial. Centering the community’s mission on
pilgrimage effectively undermined the remaining remnants of community
at New Vrindaban. Among full-time and congregational members surveyed
in the fall of 2003,28 three-quarters (73%)
agreed that, “New Vrindaban is more concerned with pilgrims of Indian
decent than with its local congregation.” Fifty-five percent agreed
strongly with the statement. The emphasis on pilgrimage at the expense
of rebuilding New Vrindaban as a community has led some of the few
remaining householders to relocate to other ISKCON communities. As one
husband and parent commented:
Not one single American grhasta [householder] couple has
been able to stay doing full-time service over the past several year. .
. .. I am in the process of moving away. It should be noted that I am
merely relocating my family to another [ISKCON] community. We are
leaving NV [New Vrindaban] because there is no vision that includes us.
I don’t want to live in a spiritual “Disneyworld.” I want to live in a
nice neighborhood with a nice temple. Originally my wife and I had
hopes of self-sufficiency but that is not even on the map at NV [New
Vrindaban] right now.
Although serving the many Hindu pilgrims who visit New Vrindaban
does not require an extensive labor force to oversee the temple, the
lodge for guests, tours at Prabhupada’s Palace, and the like, the
community’s management has faced ongoing labor shortages. Given the
relatively low wages offered, and lingering hostilities toward the
community’s management team, few devotees have stepped forward to work.
As one devotee stated forcefully, “Unfortunately, I do not see a change
in attitude in the leadership. This attitude of using devotees in a
utilitarian way is NV’s [New Vrindaban’s] greatest failure.”
Unable or perhaps uninterested in rebuilding the community, the
leadership essentially became managers of a business, albeit a
spiritually based one. This shift has left many longstanding members of
the community vulnerable and in some cases feeling out of touch with
the community’s new purpose.29 As one devotee noted:
They could stop making an effort to drive away devotees who
do not “fit into” the management’s vision and become more hospitable to
all residents. They should stop perpetuating a culture of fear and
embrace some of the ideas of those people who have dedicated their
lives to the project. The management is out of touch.
Another comments:
The management could cultivate a mood of service towards the devotees.
Currently, I find the upper management to be distant, untrustworthy, and cold.
The worst part of New Vrindaban for a resident is the unpredictability. The
management may decide at any moment to give you and your family a “hard
time.” Generally, this is referred to as the “squeeze.” If they don’t see you as
useful they drive you away. I think all of this makes the senior members feel
much safer if they remain at a distance. The new people pick up the “vibe” and
then the whole thing goes to hell.
One focus of hard feelings has been the temple president who
returned in 2000 to manage the community, after leaving with his family
in the aftermath of Kirtanananda’s legal troubles. Previously he had
served as Kirtanananda’s “right hand man” in his role as temple
president. For some, his close association with Kirtanananda in itself
makes him suspect. Yet many complain about his reportedly high salary
and the fact that he and his family choose not to live on the property.
[Name of temple president] receives a rumored $60K salary every year. Many
senior members of the community as well as less senior ones mention this to me
as a great disparity, given the amount of money given to other full-time grhastas
working in the community.
When asked on the questionnaire, “How much trust do
you place in the present New Vrindaban leadership?” a quarter of those
surveyed (26%) indicated that they were “very distrustful.” An
additional 40% suggested that they were “distrustful” or “somewhat
distrustful” of the leadership. Moreover, one-third (34%) responded
that differences with the present leadership represent a “major
influence” on their willingness to become more involved in the
community. Another third (31%) reported that differences with the
leadership had some influence on their desire to be involved. Finally,
when asked, “What changes could be made at New Vrindaban that would
make you more welcome and comfortable in the community,” over half
(53%) of the total responses (N=62)30 made
reference to the leadership: the need for management to be more
responsive to the community (19%), leaders becoming more involved in
the community’s spiritual programs thus serving as role models (18%),
and the need for better or new management (16%). As one resident of New
Vrindaban commented:
People are fried out by the present leadership and so they disconnect themselves
from the programs offered by the community. Despite the fact that a lot of
structural changes have been made, the interactions between the leader and
members have fallen as time passes on. Devotees feel they should be treated like
devotees and be appreciated for whatever little service they perform.
Given the prevailing resistance to the management, and the overall
lack of available labor, New Vrindaban has undertaken a strategy used
by other ISKCON communities in North America and, for that matter, by
many private companies looking to cut labor costs. New Vrindaban’s
management began importing devotee foreign nationals from India, South
America, Eastern Europe, and other locations with the promise that they
could ultimately secure U.S. residency. In a December 3, 2003 posting
on a devotee website, New Vrindaban advertised for devotee workers.
While requesting “recent references” from senior devotees interested,
the advertisement ended with, “Foreign-citizen devotees can inquire
about obtaining religious visas and plane fare to move here.”31 As one devotee stated:
Almost all of the families doing full-time service are being sponsored for
immigration by the temple. The families are often very poor and work lots of
hours. Most do not have plans to stay on after their paperwork is completed—
supposedly 2 or 3 years. (his emphasis)
One longtime resident of New Vrindaban who refers to the devotee immigrants as “R1 Visa slaves,” commented:
As for my own case, I am quite willing to do temple service in exchange for my
[temple-owned] apartment. That seems fair to me. But that is not what they want
from me ultimately, I don’t believe. Why have one old lady in a temple
apartment when they can import a family and have two much more useful and
unbiased eager servants? I think that all that is really wanted from me is to be
gotten out of the way as soon as possible.
Despite the fact that a substantial number of devotee
immigrants live and work within the community, they apparently are not
considered part of the community by the leadership, as indicated by the
following report:
In a recent closed meeting of about 20 devotees and
Radhanath Maharaja [New Vrindaban’s present spiritual leader] not one
person aspiring for a green card was invited. This despite the fact the
meeting was to discuss community issues. I think this indicates that no
one really sees these people as part of the intimate “community.”
However people in this category make up about one-third of the
immediate temple community.
Being little more than hired employees from the
perspective of the community’s leadership, it is hardly surprising that
few devotee immigrants remain at New Vrindaban after receiving their
green cards. Moreover, as one community member stated, “People coming
for a green card really don’t strengthen the community. They create a
transient atmosphere, especially for those of us who want to stay and
create something permanent for our families.”
Conflicted Goals: Pilgrimage and Community Building
New Vrindaban no longer exists as a spiritual
community with devotees living and working together in pursuit of
common goals. Rather it now operates largely as a pilgrimage business
requiring cheap and reliable sources of labor to further that purpose.
Yet many full-time residents and congregational members continue to
hold out hope that New Vrindaban can reclaim its original purpose. As
one devotee of twenty years stated, “The community needs spiritual
management as shown by Srila Prabhupada, not business management,
thinking of New Vrindaban as some kind of business.” It is this clash
of vision and goals that has produced ongoing alienation and conflict
between management and current and former members of the community.
Tables 1 and 2 present findings that indicate how residents and
members of the New Vrindaban congregation remain committed to serving
and developing the community. Table 1 reports mean scores for how
respondents’ rank ordered what they considered the community’s most
important responsibilities. Clearly, maintaining the deities, serving
the existing congregation, and providing for the community’s cows are
significant priorities. Less importance is placed on providing for the
needs of the community’s pilgrims and other guests. Moreover, as the
findings further indicate, maintaining Prabhupada’s Palace and
improving the community’s buildings and infrastructure are deemed less
important community responsibilities. The latter of course are central
to maintaining the community as an attractive place for Indian
pilgrims. Finally, expanding the congregation through preaching and
distributing Prabhupada’s books had relatively less importance.
Table 1. Which of the Following Do You Consider New
Vrindaban’s Most Important Responsibilities as a Community? (Mean
Scores and Standard Deviations)