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Vaisnava Compassion
By HH Satsvarupa dasa Goswami
Submitted by Manoj
Therefore, while discussing compassion as both a quality and a goal, it is important for us to examine where we have been as an institution and as individuals. Looking at our lives and experiences in retrospect will help us to better understand how to move forward.
In the course of delivering the Absolute Truth, that highest compassionate gift, we members of ISKCON have often been uncompassionate. Sometimes we have been too demanding of the recipients of our gift, sometimes we have tried to manipulate their sentiments, and sometimes we have simply not been sensitive enough to see the details of their particular needs. We have also tended to consider that anything a non devotee does is useless-unless, of course, the compassionate service was directed toward an ISKCON devotee (then it becomes ajnata-sukrti).
Among ourselves, we have often rubber-stamped certain forms of preaching as "approved compassion" while denigrating the preaching potency of others. Although I said that if we want to develop compassion for others we should work for Prabhupada's compassionate mission, many of us discovered that working for the mission without the inner awareness of what we were doing was neither satisfactory nor effective.
We may then ask ourselves, "Am I a preacher? Why am I preaching? How convinced am I" These are not questions that can be answered once and for all. They are questions we must ask ourselves regularly, ones with which we must live. Answering these questions over time will help us to gather more inner realization as to how we, as Prabhupada's followers, are fulfilling his order to preach. An important part of answering these questions is to also ask ourselves whether it is enough for us simply to work for a compassionate person or movement. We are seeking personal realization. Such personal realization is vital to our success as preachers. That is why we should ask ourselves why we are preaching and not just immediately repeat what the great teacher says. Are we preaching because we have been ordered to do so by our spiritual master, or do we believe that we are performing the highest welfare work?
"Why are you preaching, Prabhu?"
"Well, Snla Prabhupada convinced me that I should."
"But did he really convince you? Do you really believe in Krsna as the highest expression of the Godhead?"
"Sure."
"Why?"
"Because He's Bliagavan. He has wonderful qualities."
We can pursue such a dialogue with ourselves to discover our pockets of resistance and to bolster our faith. If we choose instead to live with unexamined faith, we will become complacent. It may be that our willingness to preach is simply based on Prabhupada's edict rather than on a personal conviction that we have something important to offer others. It may be that we have been convinced by Prabhupada's presentation of the philosophy; we may never have heard anything like it before. It satisfies our intellect. We don't mind sharing it. It is good to recognize the real reason for our interest in preaching, even if we feel embarrassed by its lack of profundity, and then work from there.
Along with these questions, we should ask ourselves, "What is a preacher?" In the simplest analysis, a preacher is someone who helps others come closer to Krsna. One of the characteristics of a maha-bhagavata, for example, is that when people see him, they become attracted to Krsna. A preacher should make others feel close to Krsna.
There are many ways in which that can be accomplished, but the point is that a preacher gives Krsna. That could include someone who has the profile of an actively preaching sadhu, or someone who is so modest they barely speak at all. Someone can be a pujari who shares Krsna consciousness by beautifully decorating the Deity. Someone else can be running a restaurant where those who would normally never attend a Krsna conscious function can take prasadam and taste a devotional atmosphere for the duration of their meal. Someone else can be living in a farm community, practicing what Srila Prabhupada taught and demonstrating those teachings to visitors. There are as many kinds of preachers as there are people in this movement. There are conservative preachers and their followers, and liberal preachers and their followers, and without both of these types of preachers, our movement would not have been able to grow as rapidly as it did.
Developing inner awareness of the compassionate motive behind preaching happens over time and with experience. When we first come to Krsna consciousness, we have many things to learn, not only about the philosophy but about ourselves. If we are fortunate enough to be guided by compassionate preachers, we will be engaged in the compassionate work that will lead us further toward developing our own sense of compassion. Many devotees in this movement have been led forward by enthusiastic preachers who convince us, for example, that going out on harinama will be good for us and good for others. Such devotees instill in others the faith that the holy name is the panacea for their suffering. That lesson seems to be particularly effective when the enthusiastic preacher cares not only for the nondevotees on the street but for the devotees on the harinama party.
I remember the harinamas organized in La Jolla, California by such an enthusiastic preacher. La Jolla is a stylish place, and people go there on Saturday nights for the night life. The streets are lined with fancy restaurants and outdoor cafes, and people ride in the Western version of rickshaws. Then the harinama party strolls down the street. A faithful preacher will be thinking, "These people will see us and hear the kirtana. The holy name will bless them." Those without that conviction will wonder what they are doing out there, will be conscious of how strange the devotees must look in that atmosphere, and will want to go home. Such devotees will not maintain their ability to go out on harinama unless they develop more faith and inward awareness of what they are doing. It is not enough to follow an enthusiastic leader.
There are different layers of faith in Krishna consciousness, and we have to penetrate the obstacles blocking us from attaining them. For example, in Madhurya-kadambini, Visvanatha Cakravarti Thakura describes a neophyte's faith as utsaha-mayi, literally, "false enthusiasm," more of an enthusiastic self righteousness than a deep faith. Self-righteousness and compassion rarely go together.
As a devotee gains experience in devotional practices, he usually sheds some of that false enthusiasm and finds himself becoming more sensitive toward others. His self-righteousness moves closer to compassion, and he begins to desire to spread Krsna consciousness to others, because he understands just how much it will benefit them. At the same time, however, such devotees also begin to feel more sensitive toward the potential objects of their preaching. That is, they begin to see them as people with a right to follow their chosen religion or creed. It can be difficult for such devotees to preach, because they have to bypass their feeling that they are forcing Krsna consciousness upon others when those others have not come forward to ask for it.
Perhaps many devotees would consider such sensitivity a form of mundane compassion. After all, aren't the nondevotees like the man flying a kite from the roof of a tall building who is about to step off the edge? Are we so sensitive to his feelings that we won't try to save him from a devastating fall?
Personally, I have always had a lot of difficulty with feeling sensitive toward others' rights. I remember in 1967, there was a park-not really a park, but a hill and a lawn and a few trees-near our Allston temple. I used to go there on occasion to get a break from all the pressure I was under at work and at the temple. It was one of the few places I could go to be alone. I called it Paramatma Park, because I felt I was able to consult both my
inner self and Krsna there, and I would often feel both refreshed and directed after a visit.
One afternoon, while leaving the park to go back to the temple, I saw a man sitting on the hill. It appeared that he had come to the park for the same reason I had. I remember thinking about our preaching mission, which at that time was defined as telling everyone we met about Krsna, with an emphasis on helping them to understand that Krsna consciousness was superior to whatever they were doing. Such preaching would include an invitation to the temple and often, a request for a donation. And there was this man. I thought, "Okay, go get him." But I didn't. I was reluctant to disturb him. I wondered why I should invade his privacy when he had not invaded mine. Of course, I could have argued that I was enjoying my privacy as a disciple of Prabhupada, he was meditating on maya. As I continued on my way without speaking to this man, I felt guilty and a sense of failure. I don't know, however, that I would not make the same decision again if faced with the same situation.
That is my personal feeling, but the Krsna consciousness philosophy does acknowledge that most people misuse their privacy. Prabhupada did encourage us to get the word out. Perhaps we have to be more creative in our approach than we were in those days and learn to distribute Krsna consciousness without breaking down people's doors or becoming intrusive or annoying. It is possible to overdo sensitivity toward other people's privacy. There are organizations that feel a person's privacy is his most cherished commodity. They want people to be free to engage in anything they like, regardless of whether or not it is self-destructive. We would not agree with that; a Vedic government would have the power to restrict activities that destroy the morality of the citizens.
If we have an actual conviction in both the importance of preaching and the power of the holy name, we will be inspired to make Krsna consciousness available in ways that are irresistible, or at least attractive. We do believe that Krsna consciousness is superior to anything else that's going on in this world, but let us attract people to this understanding with our deep conviction rather than our pushiness.
It may also be said that a devotee's dislike for aggressive or dishonest preaching techniques is itself a form of compassion. I agree. Therefore, sensitivity should be honored. Snla Prabhupada himself honored it.
When devotees objected to the scamming techniques we used in book distribution, Srila Prabhupada told them to find another way to distribute his books. Those devotees were often relieved to receive that permission. Some of those devotees may have sold fewer books, but they did it with their sense of personal integrity intact, which seems important too.
I would like to take a moment and speak about my own service, because I think it's relevant to this discussion. I am both shy and suffer from a chronic illness that limits my attendance on the front lines of preaching. Facing these realities, I have tried to use my energy to preach in a way that is possible for me. I write self-expression in a way that simultaneously allows me to be introspective in my own Krsna consciousness and which encourages others to examine their own spiritual lives. Although I use my writing as part of my bhajana, I remain aware that I am producing a book. Books are culture; they affect the people who read them. I write primarily for devotees, because I have also realized that this is the audience to whom I wish to preach. Not all of us have to approach the nondevotees, but as Prabhupada said, some of us can help to "boil the milk." Prabhupada wanted the devotees who joined the Krsna consciousness movement to develop spiritual quality. In a letter of May 9, 1972, he wrote:
Now I want that we shall concentrate on making our devotees Krishna conscious and ourselves becoming Krishna conscious, and not be so much concerned with expanding ourselves widely but without any spiritual content. Just like boiling the milk, it becomes thicker and sweeter. Now do like that, boil the milk.
By discussing a devotee's life-and not just a perfect devotee but a devotee of Prabhupada who is striving to follow his teachings-others may be inspired in their Krsna consciousness. If I write from the heart, I'll be able to preach in a way that reaches other people's hearts. I won't be presenting a logical, step-by-step argument about why Krsna consciousness is better than any other system, but giving a real taste of a real aspiring devotee's life. I'll also be able to please my spiritual master by helping others become honest enough to face all the difficulties we have to face in this movement and in ourselves.
I tend to think I don't preach enough, but when I receive a letter in the mail confirming that I have helped someone, I know Srila Prabhupada is pleased. I don't attend festivals, don't go out on the streets to distribute books, don't go out on harinama, don't travel with rock bands or kirtana bands or teach at the VIHE, but I can still please Srila Prabhupada with my preaching. Similarly, as ISKCON develops, devotees can find the balance between their integrity and their desire to serve the preaching mission and tell others about Krsna. No one should feel discouraged that his contribution is unworthy.
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