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Tuesday, April 5, 2016

Romance Hindu XIX La Incredible y Triste Historia de un Amor Prohibido Por los Dioses: Nala y Damayanti

Mahābharata
Una versión de
Michael Dolan, B.V. Mahāyogi

Romance Hindu XIX
La Incredible y Triste Historia de un Amor Prohibido Por los Dioses:
Nala y Damayanti







De Mahābhārata 3.64.9-19
[aqui reproducimos el lamento de Nala desde Mahābhārata]

3.64.10-11 evám bruvantaṃ rājānaṃ niśāyāṃ jīvalo 'bravīt
     Kam benahm śocase nityam śrotum icchāmi bāhuka
 12 tam uvāca nalo raja mandaprajñasya kasya cit
   asid bahumatā nārī tasya dṛḍhataraṃ ca saḥ
 13 sa vai kena cid arthena tayā mando vyayujyata
     viprayuktaś ca mandātmā bhramaty asukhapīḍitaḥ
 14 dahyamānaḥ sa śokena divārātram atandritaḥ
     niśākāle smaraṃs tasyāḥ ślokam ekam sma gāyati
 15 sa vai bhraman mahim sarvam kva cid āsādya kim cana
     vasaty anarhas tadduḥkhaṃ bhūya evānusaṃsmaran
 16 sā tu purusam tam nārī kṛcchre 'py anugatā paleta
     tyakta tenālpapuṇyena duṣkaraṃ yadi jīvati
 17 Eka bālānabhijñā ca mārgāṇām atathocitā
     kṣutpipāsāparītā ca duṣkaraṃ yadi jīvati
 18 śvāpadācarite nityam paleta mahati dāruṇe
     tyakta tenālpapuṇyena mandaprajñena marisa
 19 dad evám naiṣadho raja damayantīm anusmaran
     ajñātavāsam avasad rājñas niveśane tasya

11 एवं बरुवन्तं राजानं निशायां जीवलॊ बरवीत
     काम एनां शॊचसे नित्यं शरॊतुम इच्छामि बाहुक
 12 तम उवाच नलॊ राजा मन्दप्रज्ञस्य कस्य चित
     आसीद बहुमता नारी तस्या दृढतरं सः
 13 वै केन चिद अर्थेन तया मन्दॊ वययुज्यत
     विप्रयुक्तश मन्दात्मा भरमत्य असुखपीडितः
 14 दह्यमानः शॊकेन दिवारात्रम अतन्द्रितः
     निशाकाले समरंस तस्याः शलॊकम एकं सम गायति
 15 वै भरमन महीं सर्वां कव चिद आसाद्य किं चन
     वसत्य अनर्हस तद्दुःखं भूय एवानुसंस्मरन
 16 सा तु तं पुरुषं नारी कृच्छ्रे पय अनुगता वने
     तयक्ता तेनाल्पपुण्येन दुष्करं यदि जीवति
 17 एका बालानभिज्ञा मार्गाणाम अतथॊचिता
     कषुत्पिपासापरीता दुष्करं यदि जीवति
 18 शवापदाचरिते नित्यं वने महति दारुणे
     तयक्ता तेनाल्पपुण्येन मन्दप्रज्ञेन मारिष
 19 इत्य एवं नैषधॊ राजा दमयन्तीम अनुस्मरन
     अज्ञातवासम अवसद राज्ञस तस्य निवेशने

Damayanti llega al Reino de Chedi

Damayanti caminaba toda la noche y toda la mañana bajo el sol, hasta que finalmente llgó a la ciudad de las torres de enormes piedras pintada en oro. Preocupada, demacrada, cubierta de polvo, con el pelo enredado y el vestido desgarrado, Damayanti casi ni mostraba ser una reina. Los niños de la calle empezaron a seguirla por las calles y a burlarse de ella, le gritaban apodos. “¡Maniaca!” gritaban, y “¡Loca!” Los perros gruñían y mordisqueaban sus talones, ladraban.  Siguió caminando, pasó el mercado de tiendas coloridas y banderas. Los chicos del pueblo la seguían y le tiraban piedras. Y rodeada de un montón de perros y niños, se tambaleo hacia las puertas del palacio.
En ese momento, la Reina Madre regaba sus rosas en su terraza en la parte alta del techo del palacio. Cuando arrancó una hierba, escuchó ruidos abajo.
“¿Qué pasa?” Dijo a su dama de honor. “¿Es día de festival otra vez? ¿Por qué la gente hace ese alboroto?”
Y su dama de honor miró por encima de la muralla del palacio.
Damayanti se había desmayado. Los chicos se presionaban a su alrededor, deleitados con la diversión de atormentarla con insultos. Los perros se animaron más y saltaban con alegría canina.
Damayanti yacía inconsciente ante las puertas del Rey Chedi.
La Reina Madre cortó una flor marchita del rosal. Se unió a su dama de honor en la muralla de la ciudad, miró hacia abajo, hacia la plaza pública que estaba ante el palacio.
La Reina Madre vio el escándalo de los ladridos de perros y los niños sucios riendo de la loca medio vestida tirada ente las puerta. Y desde la elevada torre de la ciudad, llamó a un guardia. “¡Para ese escándalo! Despide a esa turba de inmediato. Ayuda a la señora a pararse”.
El guarida, que estaban viendo a los niños, dio un paso adelante con una mirada feroz, con la mano derecha empuñando su espada. Los chicos vieron que iba en serio y salieron corriendo alegremente, llevándose con ellos a los perros. Fue entonces hacia Damayanti.
La Reina Madre le dijo a su doncella, “Baja y tráeme a esa mujer. Tráela quiero saber quién es ella”.
“Tal vez es solo una mujer loca” dijo la doncella. “Tal vez sea peligrosa traerla aquí”.
La Reina Madre dijo. “Sí parece una loca y una maniática, pero hay algo en ella que me dice que es especial. Nunca la he visto en el pueblo. Por su vestido veo que viene de muy lejos. Y sus ojos de loto me dicen que ella ha de ser de una familia real. Aunque disfrazada como una loca medio desnuda, me parece un ángel del cielo. Por favor, baja y trémela”.
Y así la sirvienta de la Reina Madre bajó las escaleras de mármol del palacio del Rey Chedi. Y cuando llegó a la puerta principal, encontró aún inconsciente a Damayanti, a quien cuidaban los guaridas reales.
Con una poción hecha de hierbas la revivieron. Y tomándola de la mano le dijeron, “Ven con nosotros. La Reina Madre te dará una audiencia”.
Y así que subieron las escaleras del palacio hacia la torre que se elevaba por encima de la ciudad del Rey Chedi, en donde la Reina Madre tenía sus rosas en la terraza del techo.
Y cuando llegaron, le dieron a Damayanti un asiento fino digno de una princesa de sangre real. Las doncellas le trajeron bebida refrescante hecha con agua de rosas y refrescaron su frente con paños humedecidos con lavanda.
La Reina Madre dijo, “¿Quién eres mi niña? Aunque deteriorada de angustia, medio vestida en harapos, cubierta de polvo, tu belleza brilla como un rayo a través de la tormenta oscura. Tu forma es más que humana. Aunque no llevas joyas ni ornamentos, aun así, tienes un encanto casi trascendente, como si fueras la prometida de un dios. ¿Eres una diosa caída a la tierra con algún propósito para el rey? ¿O una apsara que ha venido a bendecir al pueblo y liberarnos de alguna oscura maldición?
Y Damayanti contó su historia: cómo nació como hija del Rey Bhima en el reino de Vidarbha en donde Sita tuvo su corte: como los dioses la quisieron como prometida; cómo eligió a Nala, y del infortunio en que cayó cuando Nala apostó su reino. Le dijo de cómo Nala la abandonó en el bosque tras tomar la mitad de su vestimenta, cómo vagó a través del bosque y de cuando se encontró con los hombres sabios, y de cómo los elefantes enloquecidos destrozaron la caravana.
Maldecida por los dioses por su belleza.
“Tal vez fui maldecida por los dioses por mi belleza”. Dijo. “Cuando no tomé a alguno por esposo, se enojaron y me maldijeron. Usted es amable, pero será peligroso para usted darme refutio. La maldición de los dioses me seguirá a donde vaya”.
Pero la Reina Madre era buena y dijo, “Quédate aquí conmigo, hija. Lo que dices es interesante, pero no puedo creer que alguien tan hermoso como tú, pueda ser maldecido por los dioses. Mis hombres hallarán a tu esposo. No creo que alguien tan lindo como tú haya sido maldecido por los dioses. Quédate un tiempo aquí. Anunciaremos al mundo que has llegado y tu esposo con seguridad vendrá a encontrarte”.
“Usted es amable”, dijo Damayanti. “Si insiste me quedaré. Pero tengo unas cuantas condiciones. No comeré las sobras de ningún plato ni lavaré los pies de nadie. No hablaré con ningún hombre, y nadie me solicitará como esposa. A cualquier hombre que insista e insista en hacerme su esposa  se le dará muerte. Este es mi voto. También necesito hablar con los sabios del bosque que me prometieron que me reuniré con mi esposo”.
Y la Reina Madre accedió, diciendo, “Sea”, y llamó a su hija Sunanda.
Sunanda era la Princesa heredera, hermana del propio rey Chedi. Y la Reina Madre dijo, “Sunanda, por favor acepta a esta señora con aspecto de diosa como tu compañera personal. Ella viene de la tierra de la propia Sita-devi y nos está haciendo una visita real”.
Y la hija de la Reina, Sunanda le dio la bienvenida a Damayanti en sus aposentos junto con sus asociadas y doncellas y la aceptó como su amiga personal, mostrando todo respeto hacia ella.
Y de este modo Damayanti vivió en la corte de Suvahu como amiga personal de la dama Sunanda por algún tiempo.
Descubren a Damayanti: Regreso a Vidarbha
Uno a uno los brahmanes llegaron al reino de Vidarbha, al gran festín que organizara el Rey Bhima. Llegaron desde todos los rincones del reino. Y al terminar la ceremonia. El rey les dijo a los brahmanes reunidos, “¿Qué noticias tienen de mi hija, la hermosa Damayanti? Si alguien tiene alguna notica de su paradero, consulte con mi ministro después del prasadam”.
Esa tarde, los dos brahmanes que estaban en el banquete de Rituparna tras la carrera, se adelantaron.  En una reunión confidencial con el rey, le dijeron acerca del fantástico enano con poderes asombrosos y le hablaron del delicado arroz con azafrán que había servido.
“No estoy seguro si esto ayuda”, dijo uno, “pero estoy seguro de que el enano Vahuka tiene algo que ver con Nala”.
El rey agradeció a los brahmanes y les dio ropa y plata en caridad. Había escuchado de sus espías que el cuerpo de un cazador había sido hallado muerto, misteriosamente asesinado en la jungla en donde cazaba, no lejos de donde Nala y Damayanti fueron vistos por última vez.
Otros llevaron rumores de un príncipe extraño, Karkatoka, quien había sido maldecido por Narada a estar inmóvil en el bosque como una serpiente. Había sido liberado y había regresado a gobernar su reino. Entre los rumores estaba la idea de que había sido Nala quien lo liberó de la maldición de Narada.
¿Sería posible que su yerno, Nala, estuviera escondido tras un disfraz? Tal vez su disfraz tenía algo que ver con ese enano tan famoso, quien cuidaba los caballos en el reino de Ayodhya. Qué idea tan descabellada. Pero cosas más extrañas habían pasado en el reino de Vidarbha.
Pero, ¿en dónde estaba Damayanti? No había noticias de su hija. El rey recompensó a los brahmanes abundantemente y renovó su solicitud de noticias.
La luna cambió y transitó por las estaciones. El verano se fue y vino, Los brahmanes buscaban por todos lados a Damayanti.
Entonces, un día, un brahmán llamado Sudeva llegó al reino de Chedi. Y ahí en el interior del majestuoso palacio se quedó pro algún tiempo como invitado.

Back to work



Hi folks. I took a brief hiatus to work on the screen-play for an upcoming film. We've been working hard on the film since about August of 2014. It's a gradual, organic process. Some progress was made over the last couple of weeks, but it seems like two steps forwards one step back. We'll see what happens. I finished correcting the Sanskrit and Bengali for the Gauḍiya Kaṇṭhahāra, a compendium of verses for those interested in the core ideas of Gauḍiya Vaiṣṇavism.  

When I went to Śridhara Mahārāja seeking guidance some 34 years ago, back in 1982, the society of devotees was in a time of great turmoil. Śrīla Prabhupāda was no longer personally with us to guide us in our time of need. There was controversy about the successor acharya or acharyas. Who was fit to continue the mission?  Wrangling between different camps broke out. Division threatened to destroy completely the community that Prabhupāda had worked so hard to build. At that time Śrīdhara Mahārāja's guidance was invaluable.

And yet, he did not set himself up as a "big guru," demand tribute, or ask for donations for temple-building. He was plainly uninterested in accepting disciples. I had to beg him and Govinda Mahārāja to be initiated and was one of a handful of those he accepted, before he went on to promote Govinda Mahārāja.  

In those days, many devotees had questions on how to continue the mission in the absence of Śrīla Prabhupāda. Apart from his own advice, steeped in scriptural erudition, divine inspiration, and long experience, he referred us to the Gauḍiya Kaṇṭhahāra.

When unscrupulous so-called "gurus" hear of Śrīdhara Mahārāja's enthusiasm for Gauḍiya Kaṇṭhahāra, they tried to ban that book as well as his teachings.  When he heard how they had dishonoured that book, Śrīdhara Mahārāja remarked in my presence as follows: 

"It is a great dishonour especially to Prabhupäda (Bhaktisiddhanta Saraswati Prabupada). He very carefully he corrected, and that is the weapon of the preachers. It is a sacred book. Though it was published in the name of a grihastha, Atendriya Bhakti Ratnakara, but it was done by Prabhupäda himself. All the necessary proofs which a preacher should have, he collected there in different chapters, very suitable. Company of a preacher. Every preacher should keep that book in his company; such worth. Gaudiya Kanthahara. Kanthara, means necklace; the necklace of the Gaudiya. And, the name was given by our Guru Mahäräja - Bhakti Siddhänta Saraswati.'
 (recorded from a transcript of Śrīdhara Mahārāja's talk 82.03.03)

He personally told me on a number of occasions to consult the chapter on gurus, which is an authoritative compilation of scripture made under the guidance of Śrila Bhaktisiddhānta Saraswati Ṭhākura himself. Ever since that time it has been my hope and dream that the devotees would profit by reading and consulting this great treasure.

I have compiled most of the translations here by cross-referencing with Prabhupāda's books to find how Śrīla Prabhupāda handled the verse from Bhāgavatam or Chaitanya-Caritamṛta. Some of the translations are my own.  If there are any errors, of course, they are mine. But I hope this book will serve to further enlighten those who seek the deeper truths of Gauḍiya Vaishnava realisation.

humbly,

B.V. Mahāyogi.


Gaudiya Kanṭhahāra: Appendix and Conclusion

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

Appendix

Pramāna-Tattva

Epistemological Considerations

Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan

Śrīmad-Bhāgavatam on Epistemology: four kinds of epistemological evidence (Pramāna)


श्रुतिः प्रत्य़क्षमैतिह्य़म् अनुमानं चतुष्ठय़म्
प्रमाणेस्बन-बस्थानाद् बिकल्पात् स बिरज्य़ते
1
śrutiḥ pratyakṣamaitihyam anumānaṁ catuṣṭhayam
pramāṇesvana-vasthānād vikalpāt sa virajyate 

There are four kinds of evidence by which reality may be known: revelation,
perception, history and hearsay and inference
(Bhāg. 11.19.17)

Manu-saṁhitā Describes Three Kinds of
Epistemological Evidence. 

प्रत्य़क्षष्-चानुमनञ्च शास्त्रञ्च बिबिधागमम्
त्रय़ं सुबिदितं कार्य़ं धर्म-शुद्धिम्- अभिसता
2
pratyakṣaṣ-cānumanañca śāstrañca vividhāgamam
trayaṁ suviditaṁ kāryaṁ dharma-śuddhim- abhisatā

If one wants to understand what is reality, one must consider the three kinds of
evidence: Vedic evidence, perception, and inference. (Manu 12.105)

The Ancient Vaiṣṇava Madhvā Muni Explains the Three Kinds of Evidence.

प्रत्य़क्षे ऽन्तर्भबेद् य़स्माद्-अतिथ्य़ं तेन देशिकह्
प्रमाणं त्रिबिधं प्राख्य़ात् तत्र मुख्य़ा श्रुतिर्-भबेत्
3
pratyakṣe 'ntarbhaved yasmād-atithyaṁ tena deśikah
pramāṇaṁ trividhaṁ prākhyāt tatra mukhyā śrutir-bhavet

Since hearsay is included in perception, Madhvācārya has said that the means
of proper knowledge are three, among which śruti, or revelation, is the highest.

(Prameya-ratnāvalī 9.2)

Divine Sound is the Best Evidence for
Understanding Reality


य़द्य़पि प्रत्य़क्षानुमान- शब्दार्य़ोपमानार्थापत्त्य़भाब- सम्भबैतिह्य़चेश्ठाख्य़ानि
दश प्रमाणानि बिदितानी, तथापि भ्रम- प्रमाद-बिप्रलिप्साकरणापाटब-
दोष-रहितबचनात्मकः शब्द एब मूलं प्रमाणम्

4
yadyapi pratyakṣānumāna- śabdāryopamānārthāpattyabhāva- sambhavaitihyaceśṭhākhyāni
daśa pramāṇāni viditānī, tathāpi bhrama- pramāda-vipralipsākaraṇāpāṭava-
doṣa-rahitavacanātmakaḥ śabda eva mūlaṁ pramāṇam

If one carefully examines the ten kinds of epistemological evidence, namely pratyakṣa,
anumāna, ārya, upamāna, arthapatti, abhāva, sambhava, aithihya, and ceśṭha,
one will find that all of them are contaminated with the four defects of material
life: cheating, imperfect senses, illusion, and mistakes. Therefore of all of these,
revelation, śruti, is considered to be superior for it is above the four defects.
Śruti is, therefore, the root of all evidence. 
(Jīva Goswāmī Tattva- Sandarbha, Sarvasamvādini)

প্রমাণের মধ্য়ে শ্রুতি-প্রমাণ প্রধান শ্রুতি য়ে মুখ্য়ার্থ কহে, সেই সে প্রমাণ জীবের অস্থি-বিষ্ঠা দুই শঙ্খ-গোময়
শ্রুতি-বাক্য়ে সেই দুই মহাপবিত্র হয় স্বতহ্-প্রমাণ বেদ সৎয় য়েই কয় "লক্ষণা" করিলে স্বতহ্-প্রামাণ্য়-হানি হয়
5
pramāṇera madhye śruti-pramāṇa pradhāna śruti ye mukhyārtha kahe, sei se pramāṇa jīvera asthi-viṣṭhā dui śaṅkha-gomaya
śruti-vākye sei dui mahāpavitra haya svatah-pramāṇa veda satya yei kaya "lakṣaṇā" karile svatah-prāmāṇya-hāni haya

[Caitanya Mahāprabhu said] Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. Vedic versions understood directly are first-class evidence. Conchshells and cow dung are nothing but the bones and the stool of certain living entities, but according to the Vedic version they are both considered very pure.
The Vedic statements are self-evident. Whatever they state must be accepted. If we interpret according to our own imagination, the authority of the Vedas is immediately lost. 

(Cc. Madhya 6.135-137). 



Thus ends the Gauḍiya Kaṇṭhahāra
All Glories to Śrī Śrī Guru and Gaurāṅga!

श्री गुरु गौरङ्ग जय़तः


Bogus Gurus


A Workplace, an Ashram, or a Cult?

Inside the sexual harassment lawsuit against Jivamukti Yoga.

Childs pose
The Jivamukti doctrine, according to one former teacher, “involves surrender to the people that are in charge.”
Photo illustration by Slate. Photo by Hero Images/Getty Images.
Aspiring teachers at Jivamukti, the downtown Manhattan yoga studio famous for its sweaty, ecstatic classes and celebrity clientele, quickly get used to kissing the feet of founders David Life and Sharon Gannon. “They walk in the room and you learn to get on your hands and knees,” one former Jivamukti teacher tells me. “Everyone’s doing it, a hundred people around you, from the very first day of teacher training,” guru devotion is woven into the studio’s culture. Its teacher training manual lists ways to “keep a teacher precious in your life.” Among them: “Become an extension of your teachers—teach what they teach,” and “Do what they say.”
Michelle GoldbergMICHELLE GOLDBERG
Michelle Goldberg is a columnist for Slate and the author, most recently, of The Goddess Pose.
Holly Faurot was eager to be told what to do when she started studying at Jivamukti in 2007, when she was 27. She’d had an abusive childhood, she says, and was recovering from an eating disorder. At Jivamukti, she glimpsed salvation. “Jivamukti gives you this antidote,” Faurot says. “You have something now. You’ve been in therapy, you’ve done all these things, but you’re still not healed. You feel like you want a way to move forward with your life and transform, and they give you something. They give you something you can dedicate your whole life to.”
Faurot paid about $10,000 to attend Jivamukti teacher training in 2009. Then she paid another $3,000 to become an apprentice to a senior Jivamukti yoga teacher, Ruth Lauer-Manenti. At Jivamukti, Lauer-Manenti was known as Lady Ruth, an honorific bestowed on her by Geshe Michael Roach, a tantric Buddhist most well-known for leading a three-year silent retreat in the Arizona desert at which one of his followers died. Lady Ruth was quirky and ethereal, heedless of pedestrian personal boundaries; former teachers I spoke with describe her probing for details of their romantic relationships and casually stripping in the studio offices to change clothes for class. Besides being an eminent yoga instructor, she’s an artist with an MFA from Yale. Faurot saw her as “spiritually advanced.”
Jivamukti apprenticeships last between a few months and a year, and apprentices are expected to serve their mentors faithfully while engaging in their own intense study of yoga postures and philosophy. “She had this circle of close, all-female students who had been her apprentices,” Faurot says of Lauer-Manenti. “It was almost like a sorority. It felt like I was entering a family, which was a strong appeal for me.” Faurot’s yogic sisters taught her how Lauer-Manenti liked her tea and how she preferred the blankets at the studio to be folded. “All of us worked together to please Ruth,” Faurot says.
And Faurot, by her own account, was desperate to please. One time she forgot to set out water for Lauer-Manenti before her class began. “I can’t really describe how devastated I felt that I forgot her water. And she was angry,” says Faurot. Most of the time, though, Faurot won her mentor’s favor; occasionally Lauer-Manenti even called her “Holy Holly.” Her approval was like a benediction. “You kind of felt like if you became her closer student, you would be further along the spiritual path,” says Faurot. “The fact that she liked me so much, and I was her favorite, somehow I felt so special. I really had never felt that way in my entire life, to feel that kind of love from an authority figure.”
The question of what sort of authority Lauer-Manenti had over Faurot is at the center of a $1.6 million sexual harassment lawsuit that Faurot filed against Jivamukti in February. Faurot now believes that Lauer-Manenti took advantage of her devotion in order to sexually abuse her. Her lawsuit claims that Jivamukti’s teachings about the student-guru relationship are “more akin to a cult” than a yoga school and that its leadership exploits “Eastern philosophy and beliefs, as superseding western sexual harassment and anti-discrimination laws.”
Lauer-Manenti, whose attorney did not respond to requests for comment, has contended that Faurot misinterpreted her innocent displays of affection. Some close to Jivamukti see Faurot as a jealous woman lashing out in anger while others view her as a victim of spiritual abuse. The case hinges not just on what Lauer-Manenti did but on what sort of place Jivamukti is. Is it a business, an ashram, a cult, or some hybrid of the three? Could Faurot have said no to her precious teacher? And what did she think she was saying yes to?
* * *
According to Yoga Journal, American students spend $2.5 billion a year on yoga instruction. Jivamukti, founded in 1984, played an enormous role in the creation of this industry. At a time when yoga in the U.S. was viewed as a tame, musty hippie relic, Jivamukti was fast and sweaty, charged with downtown glamour. By the late 1990s, its SoHo studio was one of the chicest places in Manhattan. “If yoga has the attention of the popular culture right now (and it most certainly does), then Jivamukti is the white-hot center of that focus in New York,” said a glowing 1998 Times piece.
Back then, the likes of Madonna, Sting, and Christy Turlington practiced at Jivamukti; the Times quoted a writer who referred to it as “that pink yuppie pleasure palace.” Founders Life and Gannon always intended it to be more than that. “They explicitly said that their mission was to remystify yoga,” says Leslie Kaminoff, a widely renowned yoga instructor who taught at Jivamukti in the 1990s. “Even back in the early ’90s, they saw yoga drifting away from what they considered to be its mystical roots.”
For the casual student, it’s easy to overlook the spiritual trappings—the chanting and philosophical instruction—that accompany Jivamukti classes. But for dedicated practitioners, the quest for transcendence is taken very seriously, requiring intense devotion. Teachers and apprentices say their constant presence is expected at the studio  and at expensive retreats, immersions, and Tribe Gatherings—essentially yoga festivals—all over the world.
David Life and Sharon Gannon.
David Life and Sharon Gannon.
Loveobx23/Wikimedia CC
In reporting this piece, I spoke to a half-dozen current and former Jivamukti teachers in addition to Faurot and Kaminoff. All asked to remain anonymous, and all described an intense, all-consuming environment, where the lines between workplace and ashram were blurred and where supervisors doubled as gurus. “Now that I’m out of it, I’m like, yep, that’s a cult,” says a teacher who left Jivamukti last year and is digging herself out of the debt she amassed following Life and Gannon to various yoga gatherings. “Everybody follows it so blindly.”
When I called Jivamukti to ask for comment, the person who answered the phone said “No comment” and hung up. The studio has, however, issued a public statementdenying Faurot’s charges. “We adamantly reject the very serious accusations against Ruth Lauer-Manenti and the New York City Jivamukti Yoga School that have recently appeared in the press,” it says. “This negative campaign is being waged against our satsang, our principals and competency. These allegations are wrong and misguided, moving outside the realm of critical dialogue. There has been no proof to substantiate any of the allegations.”
If Jivamukti is a cult, it’s hard to elaborate its dogma. Certainly, it’s known for its commitment to animal rights and strict veganism; one former teacher tells me that the vegan militancy she developed at Jivamukti contributed to the dissolution of her marriage. Several teachers say that Life and Gannon frown on childbearing, both because of humans’ environmental impact and because children distract from spiritual practice. Mostly, however, the doctrine is about devotion itself.
“There are certainly people who go there just to get a workout, but the people who stay and do the teacher trainings are ones who really resonate with their message philosophically,” says Kaminoff, who now runs the Breathing Project, a nonprofit continuing education program for yoga teachers. “They’ve never been shy about what their message is and what their philosophy is, and it involves surrender to the people that are in charge.” In a video of a talk she gave on New Year’s Eve 2014, Gannon, robed in white and wearing a playful gold party hat, describes complaining—about anything—as “more poisonous than ingesting a poisonous substance.”
* * *
Faurot says she was thrilled and honored when, in the fall of 2011, Lauer-Manenti asked to spend the night at her apartment in Bed-Stuy, Brooklyn. By then, Faurot had finished her apprenticeship and had become a Jivamukti teacher, ultimately answerable, she says, to Lauer-Manenti. Lauer-Manenti and her husband had moved upstate, and she sometimes spent the night with students in the city to shorten her commute to class. “I thought, Great, I can be of service to my teacher,” says Faurot.
She wanted to give her guru the bed and sleep on the floor, but Lauer-Manenti insisted they sleep in the bed together. She did this with other female students as well. One of her former apprentices tells me, “It wasn’t thrilling to me. I don’t really like sleeping in my bed with another person unless it’s my boyfriend. But when your teacher’s patting the bed and saying, ‘Come, come,’ what do you say? ‘You’re being weird’?” (The apprentice emphasizes that nothing untoward happened.)
Like the other apprentice, Faurot felt a little uncomfortable climbing into bed with Lauer-Manenti, but she had more faith in her teacher than in her own instincts. “The trust was so intense,” she says. “I would never question her—why would Lady Ruth want to hurt me?”
And, in fact, nothing happened. But the next time they slept together, Faurot says, Lauer-Manenti spooned her, telling her how cute she was as she pulled her in close. Another time, Faurot says, her teacher rubbed her foot up and down her thigh. She would let her hand rest on Faurot’s breast or press her thigh between Faurot’s legs. Faurot says Lauer-Manenti constantly commented on her body, saying things like, “If I was your husband, Holly, I would love how little your feet are.”
Being close to Lauer-Manenti came with professional privileges, including prime teaching slots and private dinners with Gannon and Life. Occasionally, she’d give Faurot small cash gifts. (Faurot estimates they totaled less than $1,500 over the years.) Yet even as Lauer-Manenti emphasized that Faurot was her favorite, Faurot says she would subtly humiliate her. Once, for example, she told her protégé that she couldn’t remember if she had a tampon in and instructed Faurot to check. She complied.
According to Faurot, Lauer-Manenti started buying her clothes, including a tight skirt, telling her, “I’ve never seen you in something so provocative.” “She liked to dress me up, she liked to photograph me,” Faurot says. Eventually, Lauer-Manenti asked if she could take “risqué” pictures of her. “She said it at the back office of Jivamukti, almost like a joke,” Faurot says. “I was the only person who knew she wasn’t joking.”
In the spring of 2013, Faurot posed naked for Lauer-Manenti at her home upstate, ostensibly as part of an art project. “It is art, I’m not going to deny that fact, but she would say things like, ‘I’m going to keep these away from my husband,’ ” says Faurot. “So much innuendo.” In the pictures, Faurot faces the camera naked and unsmiling, a garland of flowers draped around her neck. That night, the two women slept in bed together while Lauer-Manenti’s husband slept downstairs.
Shortly afterward, Faurot went to India to spend two months studying at the ashram of the late K. Pattabhi Jois, the creator of Ashtanga yoga, a physically demanding, aerobic style that heavily influenced Jivamukti. When she returned, another protégée of Lauer-Manenti’s approached her, gushing about their teacher. “She was like, ‘Ruth is so sweet! At night, she asks me to cuddle with her in bed before she goes to sleep,’ ” Faurot recalls.
Hearing this, Faurot says she felt like the walls were caving in around her. Suddenly, she says, she realized that the way Lauer-Manenti treated her underlings was very wrong. “I was like, ‘Wow, I was gone, she needed her fix,’ ” says Faurot. “I had been used, and in my absence, she had to have someone else.”
When she tried to speak to Lauer-Manenti, her teacher told her she was being ridiculous. In one of their final conversations, Faurot says, Lauer-Manenti looked at her and said, “I can see your little crotch in your pants, Holly.”
After that, Faurot stopped going to Lauer-Manenti’s yoga class, but she kept working at Jivamukti. “Other people in her close circle started to distance themselves from me, because I was questioning things,” she says. Without Lauer-Manenti’s sponsorship, she stopped being assigned prime class times. Her stature at work plummeted.
Distraught, she went into therapy. Her therapist, she says, made her see that Lauer-Manenti had violated her boundaries, telling her, “This is not right.” But Faurot was still disoriented and not sure whom to trust. Was Lauer-Manenti her guru or her abuser? She didn’t want to believe that the guidance she’d once held so sacred had all been a sham. “I was raw, like I didn’t have skin,” she says. “The level of the manipulation, to realize that I didn’t know what was happening. It’s highly disturbing and it’s hard to digest.”
Faurot says she begged her former teacher, “repeatedly and desperately,” to talk things over with her, but Lauer-Manenti refused. A few months later, however, Lauer-Manenti asked to speak with her, and they met at a tea shop near the studio. Faurot covertly recorded their conversation. At the time, she says, she just wanted to play it for her therapist, but a transcript of their exchange is now part of her lawsuit.
According to the transcript, Lauer-Manenti was upset by the idea that her behavior—“telling you that you were beautiful, my spooning with you, my sleeping with you”—was inappropriate. She demanded that her former student apologize to her. “For misinterpreting me. For telling me I violated you. … I took care of you. I gave you money. I was concerned about if you had enough to eat. … I wanted to give you my classes. That that would be called a violation.”
That, said Faurot, wasn’t the violation.
“No, but that’s all part of our relationship. … The fact that I caressed you in bed. I mean, you have a problem because you really misinterpreted that,” Lauer-Manenti said. She told Faurot that she was being cruel. “Who would ever guess that dedicated Holly could be so cruel? And if you really were dedicated, Holly, what is all this?”
* * *
According to Jivamukti’s own professional guidelines, affairs between teachers and students are verboten. “All forms of sexual behavior or harassment with students are unethical, even when a student invites or consents to such behavior involvement [sic],” the guidelines say. They warn against “exploiting the trust and dependency of students.”
Last year, two Jivamukti teachers who’d heard rumors about Faurot’s relationship with Lauer-Manenti asked her to meet them for tea. By then, Faurot had left Jivamukti and was teaching yoga at a high school. Hearing about Faurot’s experience, the teacher urged her to make an internal complaint. She agreed, though she says she didn’t expect to be believed. In November 2015, Faurot heard from Susan Marcus, a lawyer representing Lauer-Manenti, who proposed a “restorative justice” process designed to find “holistic and healing resolutions for all parties involved.” Faurot decided she was unwilling to participate in a process guided by her alleged abuser’s lawyer. Instead, she found her own.
Her lawyer, Thomas Shanahan, says that because Faurot was a Jivamukti employee, Lauer-Manenti’s behavior and Jivamukti’s failure to perform an impartial investigation constitute a clear-cut violation of the sexual harassment provisions of both the New York City and state human rights laws. “I’ve never seen something this egregious,” he says. “I’ve never seen anything this bad in regards to the absolute disregard for her as the victim. I’ve never seen anything this bad in terms of the disregard of objective evidence that required an investigation. I’ve never seen, in all my years of doing this, handing the investigation to the perpetrator.”
Jivamukti Yoga Studio, New York City
Jivamukti Yoga Studio, New York City.
Lisa Larson-Walker/Slate
Still, it’s far from clear that Faurot will be able to prevail in court. According to Kathleen Peratis, head of the sexual harassment and sex discrimination practice group at the law firm Outten & Golden LLP, it’s very hard to win workplace harassment cases when the parties have formerly been involved in a consensual intimate relationship, especially if the previous relationship went on for a long time. If an employee complains of sexual harassment against a former lover, even if it’s her boss, “most courts will find an excuse not to get involved,” says Peratis. That might mean finding that the conduct was not “unwelcome,” she says, or that it was not objectively offensive.
To some observers, Faurot is simply a scorned woman lashing out. “This seems to me to be a very nasty way for a jilted lover to get back at somebody,” Kaminoff says of the lawsuit. “This woman was certainly OK with the relationship with Ruth until she found someone else.” Faurot, he argues, may have been under Lauer-Manenti’s spiritual sway, but she’s still a consenting adult. “We’re not talking about people with diminished capacity,” he says. “You can talk about power imbalance as much as you want, and that’s certainly part of the conversation, but that power that these teachers have was given to them by their students.”
Shanahan aims to show that Faurot’s ability to consent was impaired by Jivamukti’s cultish atmosphere. “We’re going to be looking to hire an expert on cults to talk about what’s happening at this school in the context of brainwashing, this kind of guru-worship,” he says. “If their business model is designed to isolate vulnerable people, bring them into what they call their yoga tribe, have them kiss their feet, and then the behavior changes, that’s relevant.”
Whether or not this argument convinces a jury, the case raises the question of whether something has gone seriously awry in the culture of one of the world’s most famous yoga studios. “As spiritually advanced as people like to believe these folks are, there’s some very fundamental psychological dynamics going on that are completely opaque to the people involved,” Kaminoff says. “I don’t necessarily think that Sharon and David started out thinking we’re in this business to become gurus and have people worship us. But the projections that happen in an intense situation like that are very, very strong. There’s not a single spiritual organization I know of that has escaped this, if they had a charismatic leader sitting at the top of it. And Jivamukti has two charismatic leaders, and other teachers have become charismatic leaders in their wake.”
Perhaps Faurot’s case will cut through some of the self-mythologizing grandiosity that has sprung up around a place that is, ultimately, just a yoga studio. That, says Kaminoff, would represent genuine spiritual development. “ ‘What the fuck was I thinking?’ is probably the mantra that some of these people need to be repeating to themselves,” he says.

Saturday, April 2, 2016

Hiatus

Chicen Itza, Mexico
Angkor Wat


I'm giving the blog a break for a few days to concentrate on writing a new script for our film about Angkor Wat. With luck we will shoot a few scenes in San Miguel. I'm almost finished with the Sanskrit and Bengali for Gaudiya Kanthahara. Thanks for the encouragement. I hope you enjoyed reading.

At Angkor Wat


At temple at Prasad Thom, Koh Ker, Cambodia


at Buddhist temple in Chiang Mai

Pyramid at Uxmal, Yucatan

See you soon.