![]() ![]() Whatever was offered at puja time, they would always supplement with something of their own and then immediately spend on a feast for sadhus and devotees." Anjaninandan Sharan's account of early expounders mentions instances in which an especially brilliant Katha was lavishly rewarded by an appreciative patron, but the author is careful to note that the great Ramayanis were similarly disinterested in these gifts. The list of early expounders in Lakshmandas and Chakrapani's book concludes by observing that "all these kathavacaks were noncovetous In the old days, one hears, the donation ( daksina ) might have been big or small, but it was always given, never demanded or bargained for. If contemporary expounders are faulted for their greed, their precursors are often idealized for their simplicity and disinterest in material gain. ![]() ![]() Again, to quote the same article: "How many expounders are there in Kashi nowadays? Even if one were to have a census taken by Hanuman, that energetic seeker who found the herb of immortality, perhaps for once even he would fail in his efforts! In every lane there is some establishment for Katha and in every neighborhood, a vyas. A recent article in a popular Hindi magazine cynically observed that "no intelligent person will deny that now the whole affair is carried on solely as a livelihood." The prospect of financial gain is seen as a powerful lure and as itself explaining the great proliferation of performers in recent years. It is not uncommon these days to hear the complaint that Katha has become a business, that performers "sell" their exposition, and that the high fees they command reduce the art to just another commodity to be traded in the marketplace. ![]()
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