In a recent discussion on Vilasakunj, the question was posed wether it is better to perfect oneself in devotion first or preach the message of Mahaprabhu. A nice answer by Vamsidas.
"I cannot give what I do not have. The more I advance as a Vaishnava, the more I can give. Premature efforts to "spread the sankirtana movement," before I am its adequate representative, may amount to little more than self-aggrandisement. And it is important to recognize the distinction between "sankirtana" itself and "spreading the sankirtana movement." Spreading "the movement" may be meaningless -- or even counterproductive -- if I am spreading something other than what Mahaprabhu gave.
Of course, in the ultimate sense, nothing is "mine" to give -- all I can do is strive to become an ever-more-pure conduit of my guardians' mercy.
It may even be counterproductive to focus on which limbs of bhakti are "higher." Engagement in one will inevitably require engagement in others. If I artificially try to reduce my engagement in one because it is "lower," I may find myself less able to perform what is "higher." If I truly am advancing, even my "ordinary" life will more and more influence those around me, and thus very naturally "spread the sankirtana movement.""
"I cannot give what I do not have. The more I advance as a Vaishnava, the more I can give. Premature efforts to "spread the sankirtana movement," before I am its adequate representative, may amount to little more than self-aggrandisement. And it is important to recognize the distinction between "sankirtana" itself and "spreading the sankirtana movement." Spreading "the movement" may be meaningless -- or even counterproductive -- if I am spreading something other than what Mahaprabhu gave.
Of course, in the ultimate sense, nothing is "mine" to give -- all I can do is strive to become an ever-more-pure conduit of my guardians' mercy.
It may even be counterproductive to focus on which limbs of bhakti are "higher." Engagement in one will inevitably require engagement in others. If I artificially try to reduce my engagement in one because it is "lower," I may find myself less able to perform what is "higher." If I truly am advancing, even my "ordinary" life will more and more influence those around me, and thus very naturally "spread the sankirtana movement.""
posted by skippy longbeach at 11:04 PM
4 Comments:
Radhe Radhe
Preaching or spreading the sankirtan movement are such heavy words to use. But I put this forward: If someone asks you (in a neutral tone , not necessarily confrontational) "What are you doing?" , "What is inside that cute bag?" "What is it use for"
"What are those words you are reciting?", "What is a mantra?"
Bet you, you will feel fortunate that someone has even become interested to ask you those questions. And I bet you will give him/her some answers. Of course later on you should direct them to someone more spiritually engaged than you.
(I will add your site as link in my weblog).
Absolutely-
actually I am working on a blog right now about preaching and bhajan and how by the kripa of Mahaprabhu, you get them both - simultaneously.
Thanks for reading.
As a devotee practicing in the mood of Sri Caitanya Mahaprabhu, it is my understanding that sadhana practice is ultimately contingent to, or supplemental to, expanding the Caitanya tree. It seems to me that a vaishnava may act for his own salvation, without being criticized, for that is a transcendental occupation, but that giving KC to others is itself inclusive of that former activity, and thus, that preaching, or teaching, or representing, or whatever you like, is 'giving what you have'. To simply store up a reserve of KC within, and not to share it (i.e., bhajanam, 'sharing'), is not action on the highest platform, but is a conditional state, and in that sense, is not conducive for liberation (thus, it is to a certain extent counterproductive to desire to liberate oneself, if one does not simultaneously long to serve in the process of the liberation of others). In the words of one wise existentialist, it would be to have an 'inconsistent' morality, which in analysis, is like tripping over your own feet at every step.
Another Note: "What's mine is yours, and what's yours is mine". This is the ultimate import of the bhakti logos. "Sharing" (which is the literal, etymological translation of 'bhakti') constitutes the foundational ethos of all Vaishnavas. Service is the sharing of one's own being, through engaging it in the realization of the goals of others, be it for the ultimate being, wisdom, or happiness they seek, etc..Primarily, we engage our being in the 'establishing of the desires of Chaitanya within this world', that is, in the "realizing" (i.e., the 'real-making') of Chaitanya's devotional family. But, insofar as we must strive to directly satisfy Chaitanya's desires, rather than our own, in order to secure our own well-being (our status as self-realized, sac-cid-ananda beings), it will never suffice to simply engage in temple worship.
arcayam eva haraye pujam yah sraddhayehate / na tad bhaktesu canyesu, sa bhaktah prakritah smrtah //
This verse emphasizes that a materialistic devotee is one who worships hari alone in the temple with faith, not offering such faithful worship to the bhaktas, and (this is key) to others.
This is because, ultimately, everyone is bhakta (as the subsequent verses note. This is because, as John Dunn says, "No man is an island". We all engage in sharing to whatever extent. The expertise (that gained from the exercise of such capacities) of an advanced devotee to see that common ground of sharing in EVERY living entity is what distinguishes him or her as an uttama-bhakta.
Of course, this is not to negate the need for proper training. It is simply that we should not come under the control of ritualistic formulas for liberation, for this actually endagers our bhakti-lata-bhija, which is the most important of all the crops we are tending.
To remain on the neophyte platform, and to make no endeavor to advance beyond it by the appropriate means (the propagation of Hari's movement), is to invite peril and tribulation. This is true in particular, because the neophyte will retain tendencies to commit offences, in many cases, against other, more advanced devotees, and this, we know to be the worst of all offences, as it has the capacity to utterly squash the active growth and nourishment to the Bhakti-lata, and can reduce the neophyte to an envious atheist.
Thus, preaching is, in my mind, indispensible, even for the neophyte. One ought to merely do it measuredly, so as not to over estimate one's capacity for single-handedly guiding others on the path of devotional service. But this, of course, is why we have so many wonderful, transcendental books to distribute. The books can do what we cannot.
Thank you so very much for reading and posting.
I almost don't have to write that blog I have been working on RE: the simultaneous expression of preaching and raga bhajan that is the secret gift of Mahaprabhu.
i'll just repost your comment :)
Which is nice because the essay is taking me forever.
Post a Comment
<< Home