Test Your Ethics Skills
Here are examples that require exercise of ethical skills. Note that the suggested answers reference specific guidelines in the ISKCON Code of Ethical Behavior. It is important to recognize that the Code is a “living document,” meaning a work-in-progress that will be amended and expanded over time. In its current form, the Code does not cover a very wide range of situations, but it is a good starting point.
Before reading the answers, ask yourself how you would respond.
EXAMPLE 1: PRIVATE TALKS
Govinda das is a grihastha temple president. Mary is a single working guest who has been coming to temple programs for the past year. She has a sincere interest in devotional life. Sometimes Mary stays after class to speak with Govinda in his office about ISKCON practices and beliefs. When temple administrators ask Govinda about these meetings, he assures them nothing improper is going on between them.
QUESTION: Are these private meetings ethically acceptable according to ISKCON standards?
ANSWER:
No.
Apart from the “fire and butter” analogy, which warns that there is every chance of something innocent turning less innocent, private meetings will appear suspicious to others, and ISKCON officials must always be above suspicion. Govinda das should cease having these private meetings and:
- find a more public venue for the discussions,
- find a female devotee qualified to mentor Mary, and/or
- talk to an ISKCONResolve ombuds about other options. This third option is important, since the private meetings could be symptomatic of a deeper personal dilemma that Govinda is facing.
Reference in the Code: 3a
EXAMPLE 2: POSSIBLE ABUSE
John and Maria are married, they have one child, live in an apartment, and attend weekly temple programs. Ever since losing his job several months ago, John has been unusually short tempered. Bhakta Mike resides in the temple and notices that lately John has been yelling at Maria and that she has bruises on her arms. Mike suspects John of being physically abusive and worries about Maria and her child.
QUESTION: Should Mike take some action based on his suspicions?
ANSWER:
Yes, as soon as possible. Mike should consider contacting ISKCONResolve to discuss what options he has in addressing his concern. He may also choose to immediately report what he has observed to local civil authorities. While ISKCON is not responsible for what temple-goers do in the privacy of their own homes, devotees should be guided by our tradition’s emphasis on compassion, and as responsible bystanders, seek to address potential wrongdoings.
Reference in the Code: 11a
EXAMPLE 3: FINANCIAL ACCOUNTABILITY
A full-time devotee fundraiser has been raising funds for the temple. He has a good relationship with one donor who makes a sizeable donation and says he is welcome to spend the money “however he sees fit.” For a long time, the fundraiser has needed to replace his car, which is constantly breaking down. He takes some of the donation and buys a car, reasoning that a) the donor authorized him to do so, b) he has the authority to do so as the fundraiser, and c) the car will increase his service to the temple.
QUESTION: Is his purchase of the used car ethically acceptable? Is his reasoning sound?
ANSWER:
No, on both counts. The Code of Ethical Behavior makes clear that devotees cannot use donations to personally benefit themselves, however justified doing so may seem in terms of increased service. Any funds donated to a temple belong to the temple, and any major expense or purchase must be approved by the temple authorities. Fundraisers in particular hold visible positions in ISKCON, and their actions must be conducted according to strict ethical standards. If the fundraiser needs a better car, no problem, but he should submit a request in writing to the temple authorities.
References in the Code: 6a, 6b, 6c
EXAMPLE 4: PUBLIC BEHAVIOR
While on sankirtan, temple devotees are confronted by a ritvik group who belittle them and argue that the initiating line of gurus ended with Srila Prabhupada. One of the temple devotees gets caught up in the exchange and begins insulting the ritviks, drawing a crowd of onlookers. Back at the temple, the president questions his behavior, but the devotee argues that Prabhupada was also a strong preacher.
QUESTION: Was his behavior justified?
ANSWER:
No. While his motives may have been righteous, his actions are questionable. The operative condition in the above story is “drawing a crowd of onlookers.” When in public, devotees are expected to display impeccable behavior. Projecting a hostile demeanor, however philosophically justified, may lead onlookers to conclude that Krishna devotees are argumentative and prone to outbursts of anger. Strategies for handling such encounters merit planning before they happen, for example by knowing that one person should stay back to deal with disturbances while the kirtan leader steers the chanting party away from the hostilities. Ethical dilemmas when they occur in public often require responses planned in advance. The argument that Prabhupada was also a strong preacher needs to be balanced with the many other instructions from Srila Prabhupada about impeccable behavior. Followers are expected to emulate Srila Prabhupada’s impeccable character, not imitate his strength as jagat-guru.
Reference in the Code: 4a
EXAMPLE 5: FOUND MONEY
During a shopping expedition in a large department store, a devotee came across an unmarked envelope lying on the floor. When she opened the unsealed envelope, she discovered $250 in cash. After deliberating for a few minutes, she turned it in to the store’s lost and found and was told that, if no one claimed it, the money would be hers. A few days later, she received a call from an emotional and very grateful woman, who explained that she was not wealthy and was so thankful the money was returned. She tearfully commented that recovering the money reminded her that “not all people are bad.”
QUESTIONS: Would you have done the same thing and turned in the money? Would you have kept the money for yourself? Would you have donated the money to a temple? In each of the above, what do you think the consequences would be, emotionally, “karmically,” legally?
ANSWER:
References in the Code: 1a-1d
EXAMPLE 6: BYPASSING THE RULES
A temple is in arrears on mortgage payments. The temple president—concerned that higher ups would not sanction his plan to refinance—decides to solve the immediate threat of default by refinancing the property without notifying the local GBC or ISKCON Global Property Office (IGPO). He instructs the temple treasurer to not mention this pending new encumbrance to anyone.
QUESTIONS: Should the treasurer follow his immediate authority or disobey him by alerting the GBC/IGPO?
ANSWER:
The answer here should be self-evident. Even the suspicion of an attempt to bypass ISKCON law needs to be reported. The temple president was responsible for submitting his plan first, regardless of its possible rejection by higher ISKCON authorities. Neither his fear of debt, nor the treasurer’s fear of incurring the temple president’s displeasure, should inhibit their ethical diligence. That said, the treasurer might worry that if he reports the situation, the GBC would take sides with the temple president. His livelihood may depend on the temple president’s good graces. There are a dozen reasons why someone might hesitate to act on their best ethical intuitions. When such roadblocks occur, ISKCONResolve is there to help, with confidential advice and methods of communicating information anonymously.
EXAMPLE 7: SOCIALLY RESPONSIBLE FUNDS OR NOT?
The board of a temple with a well-to-do congregation held a meeting to decide whether their discretionary funds should be placed with a socially responsible equity fund. The concerns were that many funds which yield the highest returns invest in companies that produce firearms or alcohol or have questionable environmental or human rights records. One board member argued, “We should just go with whatever fund brings the best returns. We use our resources to change the system. Prabhupada called that ‘using a thorn to take out a thorn.’” Other board members weren’t particularly interested in the issue and preferred to let the devotees with best investment experience decide. A few said they would prefer that the temple earn less of a return rather than invest in practices that are not supported by Krishna conscious values.
QUESTION: How would you vote?
ANSWER:
This is good example of how devotee groups have discretion in their implementation of the Code. The article of ethical behavior concerning finance and administration (Article 7) does not cover investment strategies. Rather, the guidelines are general: “ISKCON devotees…agree to act ethically in conducting financial affairs.” An argument could be made that everything carries some unethical dimension. Some funds invest in secondary funds, which invest in questionable companies, and so on. How far down the scale should we look? Some options may be obviously objectionable, while others may leave room for flexibility. If the Code does nothing more than stimulate productive discussion around such choices, it will have succeeded.
EXAMPLE 8: WITNESSING ABUSE
A teacher witnessed a father backhand his twelve-year-old daughter across the mouth for not living up to his expectations of her in school. The teacher went to the school principal for advice on what to do and was told, “That’s how that family chooses to parent and discipline their children. You’re not required to do anything, and neither is the school.” Then the teacher was told that if she took matters into her own hands and reported the incident anyway, it would bring negative attention to the school, and there would be consequences for her. The teacher chose to follow orders and not report the incident to the Child Protection Office. She worried that it would make matters worse for everyone including herself. The teacher loved teaching, but she was unable to go along with the school policies. Eventually, she left teaching.
QUESTION: Did the teacher have options other than leaving?
ANSWER:
There are two recourses available through ISKCONResolve. One is called mediation, in which both parties are aware of each other. The other is called ombuds. An ombuds (or ombudsman) does not report the name of the complainant. In privacy, the ombuds would help the teacher consider options other than quitting, help her think through the pros and cons of each option, and then let her decide which action (or inaction) she wishes to take. In this case, those options might include, among others, looking for a job at another school that has policies she finds a better fit, and finding someone who is friends with the father to ask the father if he would agree to talk with the ombuds.