Fact or fiction?

[Guest guest]

Dear friends,

As I was browsing the postings during my absence, I came across an

interesting discussion on whether the episodes occuring in our Itihasas

and Puranas could be fact or mere fiction.

 

It was precisely on this subject that I wrote a book entitled "Myths,

Miracles and Mysticism in Hinduism". Based on a rave review by

independent readers, the material was accepted for publication

simultaneously in USA, UK and Scotland by one of the leading publishers.

 

If members like, I can post a few excerpts which, I hope, will answer

some of the concerns raised on the subject.

 

I will await the response from members before actually posting the same.

 

Dasoham

Anbil Ramaswamy

[Guest guest]

Nachu Anbil <Nutech

 

>Dear friends,

>As I was browsing the postings during my absence, I came across an

>interesting discussion on whether the episodes occuring in our Itihasas

>and Puranas could be fact or mere fiction.

>

>It was precisely on this subject that I wrote a book entitled "Myths,

>Miracles and Mysticism in Hinduism". Based on a rave review by

>independent readers, the material was accepted for publication

>simultaneously in USA, UK and Scotland by one of the leading publishers.

 

 

Hare Krishna!

 

I believe it was Parthasarathi Dileepan who brought up this very important

subject so long ago. I remember wanting to say something about it at that

time, but school-related duties got in the way (as they often do), and I let

it be at the time.

 

But since the subject has come up again, I thought I might offer a few

words, for whatever they are worth. Basically, Sri Partha's concern was that

it is already difficult enough to teach Vaishnava principles to the younger

generation, many of whom were raised in an environment centered around

secular ideals and the scientific method. To such people, it is often

difficult to accept the many fantastic stories which are found in the

puraaNa-s and itihaasa-s because many of these stories cannot be reconciled

with what we know from our experience is possible. Is it therefore easier to

teach them these stories as if they were mythologies constructed to

illustrate some philosophical point? Indeed, is there really any other way

to pass on these stories?

 

First of all, regardless of our concerns about how to pass on these stories

to skeptics, we should realize that the itihaasa-s and puraaNa-s are in fact

compilations of actual, historical events. Regardless of what me must or

must not do to teach them to others, this is still the fact. Orthodox

Vaishnavas (by which I refer to those who take diksha from a qualified guru,

who practice the principles, etc) generally accept them as such. And the

itihaasa/puraaNa present these stories as factual. Some might argue that

they are mythologies and that in spite of this, we can still accept them as

scripture. But if any scripture were to mislead us in such a blatant

fashion, then it would seem obvious to me that it certainly isn't a

scripture worth following.

 

Then the concern might be centered around how best to accept puraaNic

stories, many of which teach us about things which are beyond the realm of

our experience. But our experience is based on what we observe through our

limited, material senses. Even the gross materialist will acknowledge that

the senses are limited, faulty, and easily fooled. The whole point of

accepting shaastra as authority is to learn about those things which are

beyond the realm of material sense perception. If one objects to puraaNa as

an authority based on the supramundane events described therein, one would

have to object to the shrutis on the same basis, since they too speak of

things which are not always reconciled with our limited mundane senses.

 

Finally, one might question how it is possible to teach these histories to a

class of people who will reject them based on their Westernized upbringing.

How can the younger generation take these stories seriously unless we teach

them as if they are mythologies constructed to illustrate some profound

spiritual point? I was born and raised in the USA, and so I think in many

ways I know how members of this "younger generation" think and feel. In

spite of being brought up in this secular society, I eventually rejected the

"allegorical-interpretation" view, or in other words the speculation that

puraaNic stories are simply fabrications by various great sages. There were

numerous reasons for this. First of all, I became aware of the fact that

many of the Hindu swamis who promoted this view were of highly dubious

character (such as meat-eating and so on). Secondly, I came to realize that

I had no real scientific basis for rejecting them as historical events. To

be perfectly honest, my initial assumption that they were mythological

stories was simply based on a bias which held that only those things which

could be reproduced and observed by the material senses could be true. Now

any intelligent person can see that such a perspective makes any concept of

truth extremely transitory, as our ability to observe things with the senses

changes based on the availability of technology. So holding everything to a

strictly empirical standard makes for a very dull, myopic, and constantly

changing view of reality.

 

When all is said and done, I think that you can't really force youngsters to

accept the validity of the itihaasa/puraaNa (especially since young people

tend to do the exact opposite of what they are expected to do). The only

thing you can do is to get them to examine their own biases and make them

realize that they are by no means scientific. If you can get them to this

point, I think that they will come around when they meet Vaishnavas who are

relishing these stories and living a very pious and honorable life.

 

At least for me, I certainly felt that when I abandoned the "mythology"

speculation and began to accept these scriptures as they are, it renewed my

interest in learning them and taking very seriously the messages they were

meant to impart to us.

 

your servant,

 

-- H. Krishna Susarla