Perish the Thought… To give a class and leave the audience impressed...

[krsna]

BY: PRAHLADA MAHARAJ DASA

 

 

 

Nov 2 UK (SUN) — To give a class and leave the audience impressed is now back in vogue. Quotations from obscure sources, books or personal writings little known, to speak on esoteric themes, is perceived to make for a great impression. Some presenters have accumulated a chest of anecdotes, quotes and references that are either incidental to their years of dedication, study and experience or a product of selective research in preparation of their lectures. The idea is the same: to move the audience as much as possible, with as much effect as possible. There is such rivalry, such competition that to not be more and more innovative, to not raise the bar even higher is to resign, to give up, to fail. And, why resign indeed when there is so much material to choose from, so many in the audience who would only be too pleased. And the market for yoga, meditation, stress-relief, counselling can only be described as staggering.

 

 

We say ‘back in vogue’ because, before Srila Prabhupada entered the world stage, eastern philosophy was the rage. The instant celebrity to be had from a passing familiarity with philosophical concepts of the ‘hindoos’ was hard to pass up. Every two cent writer cum philosopher could do worse than write a translation of his own of the Bhagavad-gita. All of the elite social circles would be absolutely delighted to have amongst them an authority on the hindoos. By and by, it became very cool and ‘far out’ to learn about karma, meditation, the spiritual, cosmic energies. To publish a translation of the Bhagavad-gita made you a veritable authority on the subject for the entire English speaking world! With so much at stake, writers tripped over each other to publish their versions of the Bhagavad-gita. With nothing else to differentiate them, they resorted to what wit, charm and charisma they could to effect in their discourses and writings. ‘Heartfelt’, ‘moving’, ‘inspirational’ translations of the Bhagavad-gita were to run amok all over the world.

 

 

A similar epidemic is once again upon us. Only this time it is not Bhagavad-gitas translations that proliferate everywhere but the topics of the Gita. Karma, reincarnation, meditation and yoga are now household words. Yoga groups are in every town and village – literally. That suffering is bad karma in understood everywhere. The ‘heartfelt’, ‘moving’, ‘inspirational’ feelings of the past generations is back with a vengeance. The Gita is de rigueur du jour once again, only this time it is not the Gita by name, but its topics. And this time Lord Krsna is not sidelined; He is not even a part of the landscape of these topics. Translators of old were forced to acknowledge Krsna in one form shape or another. Now, there is not even a mention of His name whatsoever. Now there is no call to explain ‘sri bhagavan uvaca’. Everyone is content with the superficial bodily benefit that may be had in the name of these topics. We could have called the article, ‘Whither so Inspired?’

 

 

Dispensers of ‘new age’ think it is enough to help their audiences calm their muscles, nerves and mind; to help their dieting efforts; to regulate their hearts, blood pressures and other ailments. No voice asks, ‘which part of the physical exercises is yoga?’ No therapy calls for reviving love for Krsna.

 

 

Now it is not the Gandhis, Radhakrishnans and Theosophists with their interpretations of the Gita but the counsellors, therapists, and Bagger Vances with their variations on yoga and meditation, karma and duty themes – vying with others that ply a different version of these in the marketplace.

 

 

In his time, Srila Prabhupada differentiated his ‘take’ on the Gita, his version, from all others by the fact that his was the only one that was in keeping with a recognised parampara, along with the fact that he followed its prescription to be a devotee of the Lord without any personal motive. And it was true. All the others with their wit, charm, eloquence and charisma did not, could not, make that same claim. Moving on a generation, today, direct mention of the Bhagavad-gita is not in vogue. Yet an entire industry of yoga groups, stress counsellors and TV programs exists almost entirely on the precepts of the Bhagavad-gita alone. But perhaps this is not what was meant by how knowledge of karma, yoga, reincarnation and meditation can benefit the whole world.

 

 

Like the editions of the Bhagavad-gitas of old, the Vedic topics are presented with great imagination, fanfare and colour. And, once again there is a need to reclaim the precepts of the Bhagavad-gita as His Divine Grace did the Bhagavad-gita itself from the many unauthorised editions. A rebuttal to the misleading claims on Vedic precepts is now needed. Questions needs to be asked. What part of bodily exercises constitutes yoga? Karma, good and bad, is born of the execution of God-given duties and responsibilities (varna and asrama) or their neglect. Not knowing these, how does a reference to bad karma actually avoid it? If light and aura of sentient beings can be perceived, the source of such light must also be sentient or supra-mundane. What is the nature of such supra-mundane beings?

 

 

Why must the world not know that the concepts they are so attracted to, so enamoured by are but the precepts of the Bhagavad-gita?

 

 

Over and above material profit and gain, people are crying hot and cold tears wanting peace; an end to wars and crime; freedom from pestilence, floods, famine and fire. They search in desperation to be rid of fear. Yoga actually bestows such freedoms but is now being mistaken as an indulgence of the wealthy. Vedic knowledge actually helps to transcend fears but is now being mistaken for a belief system. Just the side-effect of bhakti-yoga is to dispel all such fears but it is being minimised and dismissed as Hinduism. People need to know that real yoga is exhilarating, reassuring, and not a fleeting sensation: utsahan niscayat dhairyat tat karma pravartanat. The ‘harmless’ new-age versions of Vedic precepts do great harm: by omission of the Supreme Personality of Godhead they denigrate a great science to a foolish, transient, feel-good therapy. Such bodily therapies can never answer the cries for peace and relieve the fears. Confronted by real challenges, therapies will be not be adequate. Whereas the reality is the Vedic wisdom can answer our individual and collective problems. Such wisdom is not best administered at the time of crisis but well in advance. After an initial period of questions and answers, it requires a program of systematic education and training.

 

 

Vedic wisdom is a great science that gives a genuine foundation to the ideologies of a united nations, of vegetarianism, of eco-friendly, of justice, of reincarnation, of Intelligent Design and indeed even material prosperity. In such a context, what is hoped to be achieved by storytelling and by inventive, esoteric presentations? There is a need for clear, concerted discussions on the salient Vedic truths – as will make a difference in the lives of the general masses. The same is true even for an audience of initiates of devotional life.

 

 

Along with the growth of votaries of Vedic wisdom on the outside, there are now many who are within a parampara. Yet there are differences and contentions on almost every precept and interpretation of the Vedic knowledge among them. Issue by issue, it is not always clear who is more representative of the truth and who is not. Such is the division that debates assume flurries of sastric quotations flying back and forth, again and again. Sometimes others will join in the fray, until battle lines are drawn.

 

 

Resolving battle lines is beyond the scope of this article. Moreover, issues aside, indeed even references to sadhu, guru and sastra aside, in Srila Prabhupada there is another trait to be found: intention.

 

 

Srila Prabhupada certainly had comments regarding his ‘competitors’ and their views. However, he chose to focus on audiences who would take an interest in the Vedic subject matter. These were not the argumentative and debating types who held opposing views on the Bhagavad-gita. Of course there were atheists and challengers of all colours, but he managed to keep his presentation from becoming mired in useless debates. He had an intention, it seems, to enlighten and guide his audiences. He chose to pass on the Vedic wisdom, Krsna consciousness. He certainly condemned the errors of his distractors but he was able to keep the focus on disseminating knowledge. This means he did not try to impress his audiences with his erudition; he did not care for or seek to increase any market share; and he did not desire any personal benefit from his presentations. And so on for all other similar ‘not’s. (This observation does not attempt to limit the many possible sublime reasons; only that we could not comment on them).

 

 

And, who is to say whether our presentation is out of a desire to impress others or not? Well, no one but yourself (and your spiritual instructor, if you make him be privy to your thoughts and feelings). Suffice it to say, in the case of Srila Prabhupada, he knew himself not to have any personal motives, he exhorted his followers to be wary of such motives, and his actions make it self-evident to others that he had none. It is an example that we can aspire to follow.

 

 

One fact is certain. Ulterior motives negatively impact our intentions, whatever the details of our presentation of Krsna consciousness may or may not be. In other words, an overt reference to scriptures and past authorities is not enough in itself to ascertain the subtle psychic conditions, the motivations of a person.

 

 

As much wisdom, knowledge and insights as we may all have, Srila Rupa Goswami’s message of vaco vegam is not without merit. I, for one, hope that I may yet learn from precept and precedent, let go of a self-centred ego and replace it by degrees with an recognition of Lord Krsna.

 

 

Should this topic have proven to be of interest to you, the reader, to have been of some relevance, all the better. Vaco vegam, chastity of speech, is a topic that is worthy of some considerable reflection. Here is a challenge you may like to consider: Could a writing, a presentation that is chaste to Krsna be so composed as to have some measure of the force, eloquence and conviction of unbridled romantics and poets like Tagore or Shakespeare? With a passion to match? Perhaps one that even surpasses them? If so, could you?

 

 

Happy Damodarastakam to all!

 

[Kulapavana]

"Could a writing, a presentation that is chaste to Krsna be so composed as to have some measure of the force, eloquence and conviction of unbridled romantics and poets like Tagore or Shakespeare? With a passion to match? Perhaps one that even surpasses them?"

 

There was nobody better at this than Srila Bhaktisiddhanta.

 

 

and yes, I do like impressive classes. Much better than the boring ones, where you see devotees doze off, and the rest just staring at the floor, merely waiting for it to be over...