What Is Wrong with Pratiṣṭhā?

Pratiṣṭhā means “fame, glory, renown, celebrity, high position, etc.” We all have taste for it. We work for it and feel happy when we get it. For some, it is the main driving force in life. They are ready to sacrifice their lives for their own pratiṣṭhā or even for the pratiṣṭhā of their family, country, or even for their favorite sports team! 

In Vaiṣṇava circles, however, pratiṣṭhā is a dreaded word, especially in the Gaudīya Vaiṣṇava community. Our popular saying is pratiṣṭhā sūkarī-viṣṭhā, which means, “pratiṣṭhā is pig-stool.” And, by the way, this is an Indian pig, not a farm pig. Indian pigs live mostly by eating human excrements. Stool is the most abominable product of the body, so how can there be anything more detestable than pig-stool: the excrement of a creature who eats excrement?

Why is pratiṣṭhā so reviled by Vaiṣṇavas? What is wrong with fame, celebrity, and prestige? They are so detestable because they go completely against the character of a Vaiṣṇava. Vaiṣṇavas think of themselves as dāsa (slave or servant) to everyone. Vaiṣṇavas prefer to describe themselves as dāsānudāsa (slave of a slave). 

Why are Vaiṣṇavas like that? Because they desire bhakti, and bhakti rides on humility. Humility (self-non-importance) is the first implicit foundation of bhakti, or love. This is why Śrī Caitanya Mahāprabhu advised that if we want to engage in nāma-saṅkīrtana effectively, the most important requisite is humility. Without humility, nāma-saṅkīrtana becomes a show instead of a service pleasing to Kṛṣṇa. 

Pratiṣṭhā is more dangerous today than it ever was. In the past, it was not as easy to become famous, but with today’s social media, it feels like one can become famous overnight. One can use Facebook, Twitter, and other such programs to advertise oneself and one’s views and attract followers. We can post videos on YouTube and attract subscribers. Even without the effort to physically contact people, we can sit in our room and hear our praise resound around the globe. 

Pratiṣṭhā is a fundamentally negative thing, which may not be so obvious from the common English translations of the term. The root of the word pratiṣṭhā is sthā, and the prefix is prati-. The root √ sthā means strength, stability, standing, etc. The prefix prati- conveys being in opposition, counter, or against the meaning of the root. So, the word pratiṣṭhā literally means “ability to stand against.” A famous person stands against competitors and remains standing while they fall. Further, this also applies to one’s followers, because rāga (love) and dveṣa (hate) are the opposite sides of the same coin. Fans who “love” you also have some implicit envy, unless they are devotees in the true sense of the word. Indeed, we often find that the most passionate fans become the famous person’s worst enemies. Thus, if you have pratiṣṭhā, you can never be free from hatred, rivalry, and envy that you will be forced to “stand against.”

In the material world, envy (mātsarya) is everywhere. That is why the Bhāgavata discredits it in the very beginning and propounds freedom from it as one of the fundamental characteristics of a devotee. Being famous, however, incites envy in others. Surely, this is not a wonderful thing to achieve for a devotee, who wants to spread love. 

However, none of these are the ultimate reasons that Vaiṣṇavas detest pratiṣṭhā. The ultimate reason is that pratiṣṭhā makes us proud and haughty, which makes us easily and seriously offensive toward others. Offensiveness is the greatest obstacle on the path of bhakti. If one is not offensive, bhakti is a very easy, simple, happy process. Pride is the main root of offensiveness. And pratiṣṭhā is the main root of pride. This is the real reason that it has been compared to the most detestable thing—pig-stool.

Pratiṣṭhā is very appealing and thus difficult to give up, because it nourishes our most precious treasure: our convoluted sense of self, or ahaṅkāra. We can give up all sorts of pleasurable things much more easily than we can give up pratiṣṭhā. Even those who renounce their luxuries, pleasures, possessions, religion, family, and so on, still cling to pratiṣṭhā—wanting notoriety and respect because of what they have given up.

In Haribhakti-vilāsa, Śrī Gopāla Bhaṭṭa Gosvāmī describes the discipline to be followed by a Vaiṣṇava. After giving very elaborate and detailed instructions about all aspects of Vaiṣṇava duties, he declares that they are mostly meant for people who are wealthy, not for those who renounce wealth. He then says the following about the primary duty of the renounced Vaiṣṇava, which I consider a very important instruction for every contemporary devotee:

sarva-tyāge’pyaheyāyāḥ sarvānartha-bhuvaśca te

kuryuḥ pratiṣṭhā-viṣṭhāyā yatnam asparśane varam

“The most important thing is to try not to touch the stool of pratiṣṭhā. All undesirable things come from it, even if you have given up everything else.”

(HBV 20.370)

It is important that Śrī Gopāla Bhaṭṭa Gosvāmī uses the word “try” (yatna). He knows how difficult it is to truly give up pratiṣṭhā, and thus suggests that even the serious effort to give it up is of utmost importance.

Jiva Gosvami murti

Pratiṣṭhā has a strange irony. Even if a devotee truly has no interest in it at all, and practices bhakti with a pure, fully surrendered heart—still one of the natural outcomes of that practice will be pratiṣṭhā! Why? Because great Vaiṣṇavas exude the characteristics of Śrī Kṛṣṇa, the All-attractive One, so everyone is naturally drawn to a true Vaiṣṇava, who thus becomes popular and famous. 

Śrī Viśvanātha Ckravartī notes this as a category of anartha, which he calls bhaktyottha-anartha, problems that result from bhakti. 

What a paradox! The less you want pratiṣṭhā, the more it comes. The good news is a devotee who doesn’t care for it, will not notice or be bothered by it. Real Vaiṣṇavas are naturally humble, and this reflects in their behavior. Their humility is a natural, automatic outcome of their devotion, not something practiced intellectually, which can be a bit showy sometimes.

True Vaiṣṇavas are not influenced by pratiṣṭhā anymore. They neither like it nor abhor it.  

Satyanarayana Dasa

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Comments ( 8 )
  1. Syamananda dasa

    Dandavat pranams,

    I have heard the term prana-pratistha be used for inviting the presence of Sri Krsna into a murti. I don’t know where the term comes from, but would the pratistha-part have the same meaning as described above, “standing against”?

    • Babaji Post author

      No. One word can have different meanings. Prana-pratistha means establishing life into the vigraha by inviting the devata.

  2. Patrícia Camel

    Thank you for the excelent and high content at fundamental basis text! 🙏

    • Alex Post author

      I think the goal is to get the message of Prema, the ultimate goal of life, to as many people as possible. Therefore, Prema and devotion to Krishna could become the center part of all people’s lives, and balance would be restored.

      However to do so, one would have to utilize all the means to reach as many people as possible, i.e. social media, etc. Like you said in the article, that social fame could cause a lot of envy, those not involved in devotional activity for Krishna.

      Do you believe there is a certain obligation for a spiritual leader to reach as many people as possible to spend that message of Absolute Truth? Do you think social media should be maximized to its full potential regarding important spiritual teachers? This would creat more Pratistha.

    • Babaji Post author

      “I think the goal is to get the message of Prema, the ultimate goal of life, to as many people as possible.”

      Please explain why do you think so. Is it the goal of every devotee or only some specific devotees? What is your understanding and what is the basis of it?

      “Therefore, Prema and devotion to Krishna could become the center part of all people’s lives, and balance would be restored.”

      It is ideal but how practical do you think it is?

      “Do you believe there is a certain obligation for a spiritual leader to reach as many people as possible to spend that message of Absolute Truth?”

      I personally do not think so. It is an individual leader’s choice but not an obligation unless ordered by his/her authority.

      “Do you think social media should be maximized to its full potential regarding important spiritual teachers?”

      Maximized by whom? Again my view is that it is a personal choice.

      “This would creat more Pratistha.”

      Sure. But let me clarify that the problem is not that one gets pratistha. The problem is if one yearns for it, and if one gets it, that one relishes it, becomes attached to it, or is proud of it.

    • Alex Reisser Post author

      I think the goal is to get the message of Prema, the ultimate goal of life, to as many people as possible.

      “Please explain why do you think so. Is it the goal of every devotee or only some specific devotees? What is your understanding and what is the basis of it?”

      I did not consider that it may not be the goal of all devotees; the sincerity of the devotee is something that must always be considered. My thinking is if one has achieved the ultimate happiness/love in this lifetime and eternally, that out of love and compassion for humanity; they share it with whoever will listen. Though many will not listen, broadcasting the message may reach an interested soul that may not have heard it otherwise.

      Therefore, Prema and devotion to Krishna could become the center part of all people’s lives, and balance would be restored.

      “It is ideal but how practical do you think it is?”

      Not very practical. However, from what I have been able to absorb so far in my short time of study; there have been people that write the scriptures, then people that primarily spread them. Both are necessary for the knowledge to continue and liberate more souls stuck in the birth/death cycles.

      However to do so, one would have to utilize all the means to reach as many people as possible, i.e. social media, etc. Like you said in the article, that social fame could cause a lot of envy, those not involved in devotional activity for Krishna.

      Do you believe there is a certain obligation for a spiritual leader to reach as many people as possible to spend that message of Absolute Truth?

      “I personally do not think so. It is an individual leader’s choice but not an obligation unless ordered by his/her authority.”

      Do you think social media should be maximized to its full potential regarding important spiritual teachers?

      “Maximized by whom? Again my view is that it is a personal choice.”

      A guru may not have time to commit to social media platforms, however, a devotee sharing quotes and teachings on the guru’s behalf could add value to people’s lives; even if they don’t seek out the Bhakti path. Broadcasting the LOVE/wisdom that has attracted so many people before.

  3. Naman Mehta

    Hare Krishna His Grace Satyanarayana Das Babaji;
    Please accept my humble obeisances.
    The above article is heart touching as well as it has enabled me to go in the reflection mode. I am grateful to you for very eloquently sharing your kind wisdom with us.

    The question where i seek you help is as follows.
    In the scenario, where one is being glorified most of the time for his/her services. Though one is not looking for the praise(At least that is what ONE is telling his self), but somehow or other praise is just following like a shadow. How to avoid getting proud? How to avoid being offensive?

    Also, how to know in such cases that the devotee who is being praised for executing his/her services is doing so for the pleasure of guru and gauranga and not for satisfying his/her greed of Pratishtha. As this is a very subtle matter.

    I apologize if i am not clear in my question.

    Your Servant.

    • Babaji Post author

      If one does good seva, then some praise (also criticism) is bound to come. If one knows that they are doing the service by the grace of guru/Krsna, then there is no possibility of getting proud. If one gets proud that means they have forgotten this fact and there was a lurking desire for praise. If there is no desire for praise, one cannot get proud – no matter how much praise comes. Desires are very subtle and one should introspect more deeply.

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