URL: https://postpravda.info/en/stories/reports/followers-of-hare-krishna-fight/
War is rapidly changing people’s consciousness. These changes are visible as if through a magnifying glass in religious communities that previously distanced themselves from political life and preached pacifism, but now support the Ukrainian Armed Forces. If before the war Russian and Ukrainian believers of Hare Krishna were unaware of their differences, now it is as if they live on different planets. Having lost their common language of communication, they no longer understand each other.
The Hare Krishna movement: pacifists or warriors?
The Hare Krishna movement preaches the principle of non-violence – ahimsa. Its representatives, the Vaishnavas or, as they are called, Krishnaites, are vegetarians and refuse to kill not only humans but also animals. Therefore, the Ukrainian government has recognized their right to alternative civil service. The Hare Krishna movement originated in Bengal in the 16th century, and in the second half of the 20th century it spread throughout the world, including Ukraine. Its largest association in Ukraine is the “Society for Krishna Consciousness,” but there are others related to it.
They all come from the same root and there is no contradiction between them. They differ only in their “religious flavor.” Krishnaites preach love for one God, whom they call Krishna, and practice repetition of the Hare Krishna mantra. Everything a Krishnaite does in his daily life, even when he takes a shower or cooks a meal, he does it for Krishna, to please God. There is simply no room for violence in such a life. Before the war, it was hard to imagine that these peaceful people dancing in Indian costumes on the streets of Ukrainian cities would become warriors.
How many of them are now in the Ukrainian Armed Forces? It’s hard to say exactly, because the Krishnaites don’t have records of members. Ukraine’s spiritual leadership claims to know exactly about 80, while Mykhailo Tashkov, head of the Spiritual Matter Project, a supporter of the Hare Krishna movement and an Officer in the Ukrainian Armed Forces, claims to have identified 136 Krishnaite warriors, and there may be more than two hundred in total. For a relatively small “pacifist” religious community, that’s a lot, as there were about 40,000 of them in Ukraine before the war, and perhaps twice as many now.
Mykhailo Tashkov says that 29 Krishnaite warriors are already known to have died, four more are missing, and one is in captivity. His “Spiritual Matter” project aims to promote a theological justification for the need to defend one’s country with weapons, and from this position he and his fellow warriors are engaged in a fierce polemic with the community’s leadership. So what motivates members of a “pacifist” religion to voluntarily go to war with an aggressor?
Hare Krishna followers who died during the war in Ukraine. Photo: Facebook
A view of war in the Hare Krishna movement
The Hare Krishna movement is one of the strands of Hinduism. According to Hindu ideas, the world is governed by a universal moral law – dharma, which at the same time manifests as an inner duty, and each person has his own, according to his inner nature. For spiritual people, dharma is to know the truth, to devote oneself to the service of God, for warriors – to protect the weak, for peasants and merchants – to ensure material life.
In line with this, there is the concept of warnas in India. They are something like social states. The varna of priests – brahmins, the varna of warriors – kshatriyas, the varna of peasants and merchants – vaisyas. In some strands of Hinduism, the varnas are believed to be defined by birth, but in the Hare Krishna movement the varnas are believed to be an indicator of a person’s personal qualities, which do not depend on the family into which they are born. Because of this understanding, people of different nationalities from all countries can join the movement.
“Hare Krishna” is a brahminical movement oriented exclusively toward spiritual life, with the goal of devotional service to God. Therefore, its followers had little participation in public life, since such participation is the duty of a kshatriya, not a brahmin. The political beliefs of the Krishnaites are generally the same as those they held before joining the movement, and generally reflect public sentiment. Religious leaders tend to take a neutral stance on political issues and try to keep any political disputes out of community life. They viewed wars as an inevitable evil. According to Vedic ideas, we live in the age of wars, viz. in Kali-yuga, and salvation can only be achieved through devotional service to God.
However, when the February 24, 2022 the large-scale Russian invasion began, it became clear to Ukrainian Krishnaites that this was not just one of the Kali-yuga wars on the outskirts of their country, but a genocidal war against all Ukrainians, a war of annihilation. No one is safe in Ukraine now; Krishnaites are dying just like other Ukrainians. The occupiers have destroyed three Krishna temples. In the Kherson region, a drunken Russian soldier shot a Krishnaite family in their home for no reason. At the moment, the deaths of five civilian Krishnaites are known, but how many were killed in total is still unknown.
If in the past total focus on God and detachment from material problems was seen as a sign of spirituality, in the context of genocidal war it is seen quite the opposite – as moral relativism. After all, such complete detachment when people, children are dying all around, shows indifference to suffering and unwillingness to take responsibility for what is happening around us. Does God need such an irresponsible follower?
Thus, a division has emerged among Ukrainian Krishnaites between those who believe it is necessary to lead a religious life as before and those who believe it is necessary to take an active part in defending their country. The fierce polemic between the two is sometimes accompanied by unfair mutual accusations. However, both are opposed to Russia’s aggression, they only argue about whether and in what form this aggression should be fought. Ukrainian Krishnaites do not even enter into discussions with supporters of an openly pro-Russian position, so the split between Ukrainian and Russian Krishnaites cannot be overcome.
Relations between Ukrainian and Russian Krishnaites
Before the war, Ukrainian and Russian Krishnaites felt no differences between them and paid no attention to the fact that a dictatorship had been established in Russia. At least until 2011, when the Russian government made a clumsy attempt to outlaw the Krishna Consciousness Society. To that end, the FSB initiated a trial in the Siberian city of Tomsk to admit the Krishnaite holy book as extremist. At the time, there were still remnants of civil society in Tomsk that supported the Krishnaites, but the support of the public and the Indian government played a decisive role. The holy book managed to be protected.
Ukrainian Krishnaites morally supported their Russian co-religionists, and it came as a shock to them that their spiritual brethren, who themselves almost became victims of repression by the Russian government, supported the occupation of Crimea and the 2014 military invasion of eastern Ukraine. Initially, Ukrainian Krishnaites tried to reach the minds of their Russian co-religionists, but now such attempts have finally ceased. The fact is that the existential experience of war between the two is so different that they simply don’t understand each other, even if they both advocate for Ukraine and against the war.
It is clear to Ukrainian Krishnaites that Russia is waging a war against all Ukrainians for the purpose of destruction, that this is a special war that differs from any other war in that it is being waged not for any political gain, but for the purpose of destroying Ukraine and Ukrainian identity. However, even for those Russian Krishnaites who oppose the war and wholeheartedly sympathize with their Ukrainian co-religionists, this is just one of the Kali-yuga wars, which is being waged not by Russia, but by the Russian government, supposedly separate from Russia. This gap in perceptions of the war prevents communication even among those who oppose the political regime in Russia.
Hare Krishna followers in Ukraine. Photo: Facebook
Most Russian Krishnaites try to maintain neutrality, which easily degenerates into moral relativism and equating the victim with the aggressor. The most common opinions are: “Everyone is to blame for the conflict, Russia, Ukraine and the West”; “Vaishnavites should not get involved in politics”; “Demons fight demons, and Vaishnavites should remain neutral”; “War is a punishment for meat-eating people, everyone is guilty, there are no innocents.”
Along with supporters of this neutral position of moral relativism, there are many among Russian Krishnaites who trust Russian propaganda. They blame the war on either Ukraine, where Russians are allegedly oppressed, or the West, which is allegedly fighting Russia with Ukraine’s hands. There are also those who see it as a global conspiracy of “architects” who secretly rule the world. The ideas of pro-Russian Krishnaites about what is happening in Ukraine are absurd and grotesque. For example, I know a Russian Krishnaite who claimed that Russians are being caught in Kharkiv, and then Russian passports are nailed to various parts of their bodies. At the same time, he categorically refuses to communicate with his Ukrainian co-religionists.
However, with the onset of the large-scale war, Ukrainian Krishnaites faced another problem. The fact is that in the Hare Krishna movement, as in Hinduism in general, the guru, or one’s own spiritual teacher, has absolute authority. God Himself is believed to act through him. However, before the war, Ukraine had no teachers of its own, and the initiation of Ukrainian Krishnaites was carried out by teachers from other countries, including Russia, namely Bhakti Vigyana Goswami (Vadim Tuneev), the spiritual leader of the Krishna Consciousness Society in Russia, and also Chaitanya Chandra Czaran das (Alexander Chakimov).
Vadim Tuneev resigned from the leadership of the Russian Krishna Consciousness Society, emigrated and morally supports Ukraine and Ukrainian co-religionists, but Alexander Chakimov took the opposite stance. Not only did he spread the Russian propaganda narrative that Ukraine had been bombing the Donbas for eight years, but he also urged Russian Krishnaites to obey the mobilization decree, saying that it was Krishna’s duty and will to fight, and if a Vaishnav dies fighting against Ukraine, it will be a glorious death that will purify him of karma. Unfortunately, Alexander Khakimov has a large number of disciples in Ukraine, many of whom absolutely disagree with his position, but cannot abandon the teacher, as it contradicts the creed.
So Ukrainian Krishnaites faced a theological challenge – how to explain that a spiritual person, a teacher through whom God Himself acts, takes a demonic position? The situation improved somewhat when, in the spring of 2024, the spiritual leader of the Krishna Consciousness Society in Ukraine and Moldova, Achyuta Priya (Artem Chumachenko), became a guru (teacher) with the right to give initiations, while at the same time recommendations for initiations from Russian teachers were banned. However, what to do with those who have already taken initiation from Alexander Khakimov is an open question.
Dominant trends among Krishnaites
It is difficult to accurately gauge the prevailing trends in the Krishnaite community, but one can certainly speak to the mood among those Krishnaites with an online presence. Yulia Fil, a researcher at the UAN Institute of Oriental Studies, conducted an online survey in April 2024 to determine how the war has affected relations between Ukrainian and Russian Krishnaites. More than a third of Ukrainian Krishnaites do not want contact with Russian co-religionists at all (36.7%), and slightly less than a third are willing to restore relations only if their Russian co-religionists take responsibility for Russia’s crimes in Ukraine.
In other words, two-thirds of Krishnaites take a radically pro-Ukrainian position and are not ready to make any compromises in the name of communication. Before the war, such principledness on political issues could not have been imagined. The war has changed the Krishnaites a great deal. Only 13.3% responded that it was necessary to restore communication with the Russians, leaving aside political issues. If at the beginning of the war Ukrainian Krishnaites actively engaged in discussions on social networks in an attempt to change the minds of their Russian co-religionists, now only 5% express such an intention. This is in line with the general mood throughout Ukrainian society, where the desire to convince Russians has been marginalized.
The position that, for the sake of communication, one should agree with the position of Russians is somewhere within the statistical error – less than 2%. As the survey of Russian Krishnaites in Tomsk shows, the mood there is different. Slightly more than half (52%) take a position of political neutrality and favor restoring communication with Ukrainian co-religionists, without raising political issues. Slightly more than a quarter (27%) believe that it is necessary to meet with Ukrainian co-religionists, recognizing their right. The rest take a pro-Russian stance: a little more than a tenth (11.5%) believe that one should not communicate with Ukrainian co-religionists at all, and another 10% believe that one should try to convince them that Russia is right.
I think these figures reflect the situation of social consciousness in Tomsk as a whole, which is a university city and a cultural center. In Russia’s depressed cities, the situation is probably much worse; I think Russian propaganda of hatred for Ukraine absolutely dominates there. The genocidal war is changing everyone, and it is already clear that neither the Hari Krishna movement nor other religions in Ukraine will remain the same. Disputes and crises within religious communities reflect similar disputes and crises throughout Ukrainian society, and Ukraine’s future will depend on how it overcomes these internal contradictions.
