The congregation member whose home practice is strong — mangala arati at 5:30 AM, Tulasi puja, full pancadeepa offering, family deity worship maintained to ISKCON standards — is a different spiritual resource for the temple than the congregant who attends Sunday feast enthusiastically but whose home practice is informal. Knowing which is which requires a record. Assuming from temple attendance patterns misses the home worship reality entirely.
The Household Worship Audit
Do you have deities at home?, Is Altar set as per ISKCON standards?, Do you maintain Tulasi plant at home?, and Doing Mangala Arati daily at home? are the home worship compliance fields. For a congregation focused on deity seva, the home altar standard matters. An ISKCON-standard altar means specific items and protocols — not every household's interpretation of what that means. The Is Altar set as per ISKCON standards? field is where the congregant reports their own assessment, which can then be verified during home visits by preachers or sankirtan teams.
What time is Mangala arati at home? and How much time Mangala arati takes? give the practice quality data. A mangala arati that takes three minutes is a different practice from one that takes thirty. The time invested reflects whether the offering is a token acknowledgment or a genuine devotional practice that the family has organized their morning around.
Does full Mangala arati? (with Incense, Pancadeepa, Water, Handkerchief, Flowers, Camara and Fan) is the protocol completeness field. Each item in a pancadeepa offering represents a sense offering to the deity — the specific elements aren't optional decoration but prescribed components of proper Vaishnava worship. A family offering full arati has the full set present; Write about partial arati if it so? documents what's being offered and what's missing and why.
Do you keep photos/deities of Demigods at Home? and Are you supposed to worship family deities? and Are you obliged to attend worship of family deities? address the sampradaya allegiance context. Worshipping demigods alongside Vishnu in a home that has ISKCON deities creates a philosophical inconsistency that temple preachers and the congregant's spiritual master need to address as part of the relationship with that family. Having this documented in the family record means it's a known context rather than discovered accidentally.
Family Devotional Life
Family members who chant on Japamala and Name of the Spouse, Number of children, Name of children and age map the household spiritual landscape. A congregation record that captures only the primary registrant misses the household as the unit of spiritual life. A family where three members chant sixteen rounds has a different sadhana intensity than one where one person chants and the rest participate occasionally.
What service you like to do for Krishna? and What service you like to learn for Krishna? and What service you like to do/ or already doing for Krishna at home? are the service aspiration fields — what the devotee wants to do, not just what they're currently assigned to. These answers identify latent capacity: the devotee who wants to lead kirtan but has never been asked, the one who would learn puja if someone would teach them, the one already running weekly programs from their home who hasn't been invited to make that a formal temple outreach initiative.
Comments for increasing Krishna Consciousness in our temple closes the record with the congregant's voice. It's the field that makes the database a two-way communication tool rather than a one-way data collection exercise.