The moment you are initiated into Krishna consciousness, you get a new name, and you adopt new costumes, customs and beliefs. It seems almost like the baptism that the West is familiar with. However, in traditional centres such as the temple of Jagannath Puri, which was central to Chaitanya's faith, Caucasian men and women are debarred from entering the temple, even if they insist they have secured diksha from a guru, and have been strictly following Hindu rites for decades. This is because in traditional Hindu society, caste is inherited. And, only members of Brahmin caste can wear the sacred thread and access the Vedas. You are a Hindu; you cannot become a Hindu.

The Krishna consciousness movement has been criticised for following a highly rigid western template, a result of many of its administrators coming from Europe and America. The movement, for example, values the orant gestures (raising arms upwards in a pleading gesture) seen in many Christian communities, attributed to Draupadi in the Mahabharata, over the traditional pranam or namaste. Another example is the obsession with the Srimad Bhagavatam, over other scriptures, making it a Bible of the movement. There is a strong drive towards monotheism, rejecting the fluidity of Hindu theism, by projecting Krishna as the true complete form of God. Other forms of the divine in India, including Ram, Shiva and Ganesha are seen as inferior, described as godlings and demi-gods. It is even argued that the Ram in 'Hare Ram, Hare Krishna' chant is not Ram of Ramayana but Balarama, the elder brother of Krishna. The sense of hierarchy is palpable, as is the rigidity. This is discomforting for Hindus from other traditions. That being said, this movement remains undoubtedly one of the most visually impactful manifestations of contemporary global Hinduism.

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The author writes and lectures on the relevance of mythology in modern times. Reach him at devdutt.pattanaik@mid-day.com

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