Inquiries Into the Absolute: Digest 102, Comparing sampradayas, need

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Digest 102, September 3rd, 2004

Answers by His Holiness Romapada Swami Maharaja

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Comparing sampradayas, need time to accept teachings

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Q1: In recent Bhakti Vriksha meetings, some of my previous understandings of

the Trimurthy Concept and Dasa-avataras has been changed significantly and this

has prompted me to study the structure of Indian Philosophies and inquire into

the various schools of thought to understand objectively the different

philosophical traditions or sampradayas and their teachings. Is this inquiry

wrong?

 

As a result of my recent inquiries, I am unable to blindly follow the

discussions and accept everything on the face value. My upbringing, education,

and the professional work place culture that I am associated with for 38 years

of my life do not permit me to accept one school of thought as the single

authority or final word versus the other. In essence, I think I need more time

to convince myself of the authenticity of any teachings. I hope some time will

be given to any devotee to develop faith in a particular sampradaya. Is seeking

more time acceptable?

 

Answer:

 

Inquiry is very essential to obtain knowledge; it is definitely not wrong to

want to deeply inquire, take time to study and try to objectively understand

the philosophy of Krishna consciousness from different angles; rather it is

recommended and very welcome. In fact, Srila Krishnadas Kaviraj, a great

Vaishnava saint and author, invites us to apply all of our power of inquiry and

logic to this process of Krishna consciousness. Such understanding of the

sastra strengthens the mind and intelligence and can protect us from the

numerous pitfalls on the spiritual path.

 

Srila Prabhupada also held both blind acceptance and blind rejection as equally

to be rejected.

 

I would like to add a word of caution, though. The spirit of inquiry, Krishna

explains in Bhagavad-gita, must simultaneously be accompanied by a spirit of

service, submission and humility. (Bg 4.34) Submission and hearing from

authority does not mean blind acceptance; rather it is to carefully consider

the teachings as far as our God-given intelligence allows, and to do so in a

humble frame of mind and sincere eagerness to come closer to God as opposed to

the spirit of challenge. Spiritual knowledge, unlike material knowledge, cannot

be attained by exhaustive analysis or intellectual pursuits. It is most

confidential and can be understood only by following in the footsteps of

mahajanas, and thereby achieving the grace of the Lord.

 

Modern upbringing and education are geared in the opposite direction, but they

can lead only to relative truths, not to the Absolute. They are aimed at

sense-gratification, not at self-realization. Spiritual education however is on

a different platform. However, even if one is trained in modern ways of

inquiry, if one can avoid the pitfall of endless skepticism, and study

carefully from trustworthy sources in a devotional disposition as mentioned

above, the Lord in the heart will guide us to knowledge.

 

Q2:

Why does a particular sampradaya not just teach as it is what it believes in,

instead of trying to compare and contrast with other sampradayas and constantly

try to prove its view point or interpretation as the last word?

 

Answer:

I will not attempt here to speak for other traditions and schools of thought

but contain this present discussion to our Vaishnava sampradaya. As you are

probably aware, there are four Vaishnava sampradayas that are accepted as bona

fide, based on the scriptural authority of Padma Purana - the disciplic lines

descending from Brahma, Rudra, Kumaras and Sri (Lakshmi).

 

There are subtle shades of variations among these four sampradayas based on

their mood of worship and desired goal, but there are no serious clashes of a

fundamental nature nor inherent disagreements amongst these four sampradayas

themselves.

 

As far as the overall Vaishnava theology, it is important to understand that

the acharyas or preceptors coming in each of these sampradayas are not simply

propounding their viewpoint or interpretation of truth. Rather they are

representing an unbroken chain beginning from the Supreme Lord Himself, and are

simply repeating His Absolute message. But when there appear other schools of

thought that are not in line with the message of God, it is then that

differences arise.

 

For example, Krishna plainly and simply requests in Bhagavad-gita that we give

up all other forms of religion and surrender to Him. But some scholar had

interpreted it thus: "It is not to Krishna that we have to surrender, but to

the unborn within Krishna." - which is far from the direct meaning of Krishna's

statement. Besides, such an interpretation is not in line with sastras, because

it is clearly and repeatedly mentioned throughout scriptures, and in the Gita

itself, that Krishna is an Absolute Person, there being no difference between

His inside and outside, as in the case of ordinary living entities. He *is* the

Unborn, there is no unborn "within" Him. When there are such serious

aberrations, and especially when innocent people are misled by such propaganda,

there is a dire need for such theories to be refuted and the truth be told!

 

Devotees of the Lord are least interested in endless logical debates and

wranglings to prove their ideological superiority or to promote some personal

agenda, although such motivations are not uncommon sometimes amongst

intellectuals and dry scholars. Devotees, however, are simply interested in

humble service to Godhead. In course of such service to the Lord, it behooves

the acharya to distinguish and differentiate right from wrong pictures of

Reality for the benefit of the disciples, as well as to establish that the

teachings of the parampara are absolute (which they are), and not just another

interpretation or theory among many others. It is their solemn responsibility

not only to pass down this great science unadulterated but also to safeguard

the truth from being misinterpreted or eclipsed by concocted forms of religion,

and thereby becoming lost (as Krishna mentions in Bg 4.1-2). Truth cannot be

established without dispelling illusion, the deep-rooted misconceptions and

deviations from the original concl

usion of scripture. (See SB 1.1.2)

 

In speaking the Bhagavad-gita, the Lord Himself does this a number of times. He

addresses some of the typical misconceptions and philosophies of the time,

sometimes dismissing them as ignorant or not based on scripture, and at other

times strongly condemning them as foolish and demoniac. He also points to

different gradations or levels of self-realization and concludes that they all

culminate in devotional service to Him (Some examples: 2.42-43, 6.47, 7.24,

12.1-5 etc.). His representatives are simply following in the same spirit.

 

Far from being self-aggrandizement or criticism of others, their real

motivation is compassion, just as you might call out to someone you see heading

towards the cliff or strongly object when you see someone you love making a

really bad decision. When a devotee sees how much the common people are in

ignorance and are being misled by impersonalists, atheists, materialists and

pseudo-spiritualists, and how much they are suffering as a result, the devotee

is not content to simply present something that may be interpreted as "his

viewpoint" but attempts to educate people in general on the Vedic authority,

sometimes in the form of a strong and even at times a straightforward and

forceful challenge of very harmful misconceptions.

 

I hope this eases your doubt.

 

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