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The Bhaktivedanta VedaBase: What to Make of What You Find

by Jayadvaita Swami

 

Introduction

 

The Bhaktivedanta VedaBase published by the Bhaktivedanta Archives is a

powerful tool, and like all tools it may be used either well or badly. Used

well, it can help us discover, gather, and bring to light many teachings the

scriptures and Srila Prabhupada give us. Used badly, it can help assemble

false evidence, fallacious arguments, and wrong conclusions.

 

Here then is a brief guide to help you use the tool well. It's not a guide

to the software; that you'll find elsewhere. Rather, it's a guide to what to

make of what the software gives you.

 

The followers of Srila Prabhupada look to Srila Prabhupada's writings and

spoken words as a source of knowledge and authority. As Srila Prabhupada

writes in Bhagavad-gita As It Is, "The process of speaking in spiritual

circles is to say something upheld by authority. One should at once quote

from scriptural authority to back up what he is saying." The scriptures have

authority, and so too does the acarya. Therefore what we say gains strength

when we can quote scripture or legitimately uphold our statements with the

words "Prabhupada said."

 

But what Prabhupada said sometimes differed. Sometimes he spoke for the

benefit of an individual, sometimes for the world. Sometimes what he said

was for the moment, sometimes forever. So as well as we can we need to

recognize, in what Prabhupada said, not only the content but the intent.

 

Srila Prabhupada gave a cohesive and practical philosophy, the Vedic

philosophy, clear and consistent in its conclusions. Merely searching

through a database and collecting one's "hits" cannot substitute for

thoroughly and clearly understanding. Through service, inquiry, and a

submissive attitude, one should try to understand the Vedic science under

the guidance of the scriptures, saintly persons, and the bona fide spiritual

master. This is the Vedic way to realize not only what the words of

scripture and Srila Prabhupada are but also what they mean.

 

Levels of Authority

 

To get the meaning right, it will be useful for us to look at the materials

in this VedaBase as having different "levels of authority." Here we are not

making absolute divisions, but merely rules of thumb.

 

Books and formal documents

 

At the highest level of authority we can place Srila Prabhupada's books.

These are the works in which Srila Prabhupada formally presented for the

world the message of the scriptures and the previous acaryas. It is these

books that form the very basis of the Krsna consciousness movement.

 

There are other documents entitled to similar authority, in a different sort

of way. These are legal documents in which Srila Prabhupada gives explicit

directions. Examples are trust deeds, incorporation papers, and his last

will. Such documents were deliberate, purposeful, and clearly intended to be

upheld by the full force of law.

 

Other documents, though not presented in the context of worldly law, are

spiritual or managerial documents in which Srila Prabhupada essentially

"lays down the law." An example would be the 1notice giving rules for

initiated devotees that he put on paper on November 25, 1966 at 26 Second

Avenue. These, clearly, are of a similar authority.

 

Lectures

 

At the next level, we can place Srila Prabhupada's lectures. These too, like

his books, are formal public presentations.

 

Still, these speeches are extemporaneous. Srila Prabhupada often speaks with

no reference books before him, and with no chance to review or edit his

words. So we may expect minor discrepancies-for example, a Sanskrit verse

quoted imprecisely or a verse cited as being from one scripture when in fact

it comes from another.

 

We may also need to take into account, here as in all of Srila Prabhupada's

spoken words, that his first language is Bengali. In English, therefore, he

sometimes uses one word when the meaning he intends is clearly that of

another, or he uses the conventions of what students of language refer to as

"Indian English." Though this may take some getting used to, it should cause

little confusion.

 

We may also take into account that each lecture has its own context. Each is

spoken at a particular time and place and to a particular audience.

 

In fact, however, we see that wherever Srila Prabhupada spoke, his

conclusions were invariably the same; though the audience varied, his

philosophy never did.

 

The question-and-answer portion of his lectures, however, deserves special

attention. Here Srila Prabhupada responds to the questions of specific

individuals. Though again the philosophy is always the same, we cannot

assume that how he speaks it to one person is how he would speak it to all.

With one inquirer he might be stern, with another sympathetic, with one

subtle, with another deliberately simple. We'd be rash to cite one instance

as evidence of how he would respond in all instances.

 

Finally, we should note that in lectures, again as whenever Srila Prabhupada

speaks, there is the possibility of mistaken transcriptions. Though the

lectures and conversations in this VedaBase have been carefully transcribed

and reviewed, Srila Prabhupada spoke with a strong Bengali accent, and minor

errors in transcription are sure to have slipped through. This should be of

little substantial consequence.

 

Lectures

 

In the next category of authority, we come to Srila Prabhupada's letters.

Here, more variables come into play. Srila Prabhupada is again addressing a

particular person, in a particular time and circumstance. And this time his

words are sent in a sealed envelope, not spoken in a public assembly. His

words, therefore, may be intended for many people or only for one. They may

give instructions meant to apply always and to everyone or only to a special

circumstance and one recipient.

 

Consider, for example, these various instructions:

". . . this sankirtana or street chanting must go on, it is our . . . most

important program." (to Bali Mardana and Pusta Krsna, September 18, 1972)

"Now the most important point is to recruit life members as many as

possible." (to Dayananda, February 8, 1971)

"Now I very much appreciate your activities for conducting our school . . .

and I consider your work the most important in the society. . ." (to Son

and Daughters in Dallas, June 20, 1972)

"I consider this Mayapur Project to be our most important work. . . ." (to

Tamala Krsna, June 28, 1972)

"The most important thing is that you must follow all of the rules and

regulations very strictly." (to Tapana Misra Dasa, May 26, 1975)

"There is no doubt about it, to distribute books is our most important

activity." (to Ramesvara, August 3, 1973)

 

Clearly, what Srila Prabhupada chose to emphasize as "most important"

differed according to the time, place, and person.

 

This is by no means to say that the instructions in his letters can simply

be waved away as "relative." But one must be careful to understand how,

when, and to whom he intended them to apply.

 

A final concern about letters might be that some letters Srila Prabhupada

personally wrote or dictated, others he signed after a secretary composed

them, and still others a secretary wrote and signed and Srila Prabhupada

countersigned as "approved." Such a concern, however, should have little

impact. All such letters have authority. Srila Prabhupada's signature shows

his clear endorsement of whatever the letter might say.

 

Conversations

 

Now at last we come to Srila Prabhupada's conversations. Here, as in

letters, again we have variables of time, place, and circumstance. In one

sense, though, the conversations are more public, several devotees (often

large groups) being in attendance.

 

But the full dynamics of a conversation are particularly hard to follow in

print. Gone are the smiles, frowns, glances, and hand gestures that often

tell more than the words. Gone the surroundings. Gone, most often, whatever

was said before and after. What remains may be valuable-but it's far from

everything.

 

We should keep in mind, too, that in conversations with Srila Prabhupada

there may often be misunderstanding due to differences in language. Srila

Prabhupada may mishear what those he is speaking with have said, or they

what he has said. The results are sometimes amusing, often confusing. We

must take care, therefore, to make sure we have things right.

Levels of Authority, Summed Up

In summary, a quick chart of the levels of authority we might accord to the

materials in this VedaBase, starting with the highest, could look something

like this:

 

Books; Legal documents and similar papers

Lectures

Letters

Conversations

 

Again, this is merely a guideline, not a cast-iron standard. Letters and

conversations may often give significant, even invaluable, knowledge and

guidance not to be found anywhere else. And for the person to whom Srila

Prabhupada originally directed his words, they might be the most important

words in the world.

What Makes Good Evidence

Now, we still need to use care, because good words can be used for bad

arguments. So let's set some ground rules, so that the good words will lead

to good understanding.

 

Srila Prabhupada's words should not be unduly severed from their context

 

Srila Prabhupada's words have a context, and one should not wrench them out

of context to make a point their context would belie.

 

For example, suppose you wanted to demonstrate that eating meat is

acceptable, so long as one pays for it. You might quote this statement made

by Srila Prabhupada in a letter to Brahmananda Dasa:

 

(October 6, 1969):

As you will pay for the dinner, for the fooding, you can offer them to

Krishna within your mind, then eat them as Krishna Prasadam. Any foodstuff

when it is paid for, it becomes purified. There is a verse in Vedic

literature, Drabyamulyena Suddhati. The source of receipt of the thing, may

be not very good, but if one pays for it, it becomes purified.

 

There you have it: proof.

 

But the next lines show the context, by which the supposed proof falls

apart:

 

So, vegetable diet when it is paid for, you can offer it in your mind to

Krishna and take it. But this Drabya means eatables, and eatables meaning

vegetables, grains, milk, flowers, fruits; meat is not considered an

eatable-it is considered untouchable. Just like if somebody purchases some

stool, that does not mean it is now purified. So meat is like that. This

Drabya means vegetables, etc.

 

It is pernicious to sliver sentences or carve into paragraphs to force them

to say what you want. The words of an authority should be quoted faithfully

to their context and to the meaning originally intended.

 

Words intended for a particular time, place, person, or circumstance must

not be forced upon another

 

On October 7, 1970, Srila Prabhupada wrote to Advaita Dasa:

 

If there is any disagreement with your Godbrothers, you may live separately.

That doesn't matter.

 

"Just see," one might say. "Living with one's godbrothers is unimportant,

and in the event of disagreement one is advised to live separately."

 

But then we have this letter, written to Ksirodakasayi Dasa on December 26,

1971:

 

I understand that you are not with the devotees. I do not know why you are

living separately. In the Society there may be sometimes misunderstandings,

but that does not mean you should live separately.

 

Thus to different devotees at different times and places, Srila Prabhupada

gave differing advice. The instructions given for one person at one time and

place and in one set of circumstances may not be suitable for another. Or

again they may.

 

So how well the instructions fit is a matter to be carefully discerned.

Square pegs should not be pounded into round holes.

 

When quotations are cited as evidence, their meaning should be clear and

unequivocal

 

When Srila Prabhupada spoke or wrote, he was not, after all, intent on

providing quotations for a database. So you may sometimes find a "hit" whose

meaning is ambiguous or obscure. Under such circumstances, the honest thing

to do is admit it. We should not try to bluff, presenting as definitive

evidence a quotation whose meaning is fuzzy.

 

In order for a quotation to strongly support a point, the meaning of what we

quote should be self-evident. If to get across what Srila Prabhupada

supposedly means we need profuse logical explanations, are we still arguing

from authority, or from logic?

 

An argument from logic may sometimes be quite okay, but it should be seen

for what it is: an argument from logic, or from logic and authority

combined, not purely an argument from Vedic authority.

 

We should weigh a statement from Srila Prabhupada carefully when we know he

modifies or contradicts it elsewhere.

 

In The Nectar of Devotion Srila Prabhupada writes:

 

One should begin the worship of the demigod Ganapati, who drives away all

impediments in the execution of devotional service. In the Brahma-samhita it

is stated that Ganapati worships the lotus feet of Lord Nrsimhadeva and in

that way has become auspicious for the devotees in clearing out all

impediments. Therefore, all devotees should worship Ganapati.

 

We can take this as clear and authoritative proof that Srila Prabhupada

wanted all the devotees in his society to worship Ganapati (Ganesa).

 

But balance that passage against this letter to Sivananda Dasa (August 25,

1971):

 

So far worshiping Ganesa is concerned, that is not necessary. Not that it

should be done on a regular basis. If you like you can pray to Ganapati for

removing all impediments on the path of Krishna Consciousness. That you can

do if you like.

 

And finally, consider this letter, sent to "My dear Sons" in Evanston,

Illinois, on December 28, 1974. (Srila Prabhupada sent nearly identical

messages to several other devotees.)

 

I do not encourage you to worship this demigod, Ganesa. It is not required,

it is not necessary. Simply worship Krsna. Perform nice devotional service

to Krsna. Then your lives will certainly become perfect. Of course if one

has got some sentiment for achieving the blessings of Ganesa for

accumulating large sums of money to serve Krsna, then he may perform this

Ganesa worship, privately, not making a public show. But first of all he

must give me $100,000 per month. Not a single farthing less. If he can

supply this amount, $100,000 per month, then he will be allowed to do this

Ganesa Puja. Otherwise he should not do it. It will not be good. That is my

order.

 

Although the injunction to worship Ganesa is clear and comes from a book, in

this case the evidence from the letters weighs in heavier.

 

Also worth taking into account here: All other things being equal (which

they may not always be), a later instruction outweighs an earlier one.

 

Be careful when you count

 

One way to drive a point in is to make it again and again. So we pay special

heed to statements made by Srila Prabhupada or the scriptures repeatedly,

many times over. For example: "You have to follow these regulative

principles: no illicit sex life, no meat-eating, no intoxication, no

gambling." (lecture on Srimad-Bhagavatam, December 12, 1970) Srila

Prabhupada said this again and again, and clearly he meant it.

 

When what you're saying is backed up by such often-repeated instructions,

you have a powerful case.

 

Note, however, that merely counting lots of "hits" doesn't make your case

strong. Your quotations should be true to their context, clear in their

meaning, free from contradiction elsewhere, and thoroughly relevant to the

point you wish to make.

 

Evidence should be relevant

 

The quotations you offer must actually uphold what you're trying to say.

Otherwise, why are you quoting them? It's not enough for a quotation merely

to include the keyword you've searched for. That alone doesn't make for

relevance. The quotation should directly support your point.

 

Suppose, for example, you want to argue that in a society of devotees there

ought to be no divorce. To support your case, you might quote as evidence

this statement from Srila Prabhupada's purports to Srimad-Bhagavatam

(5.13.8):

 

In the Western countries, due to the dissatisfaction of the family members,

there is actually no family life. There are many cases of divorce, and out

of dissatisfaction, the children leave the protection of their parents.

 

That's a fine quotation. But it does virtually nothing to uphold the

argument you wish to make. It says there are many cases of divorce, and many

instances in which children leave their parents. But it says nothing to

argue that there ought to be no divorce, and about divorce among devotees it

is silent. So if you're looking for evidence, this isn't it.

 

You need quotations that go precisely to your point. Even though other

quotations might be "hits," they're false hits-irrelevant-and you should put

them aside.

 

Thoroughly understand Srila Prabhupada's teachings

 

Again, there is no substitute for thorough understanding. To use this

powerful database most effectively, we should thoroughly understand Srila

Prabhupada's message, the message of the Vedic conclusions. The way to

understand that message best is not only to study it and cite it but to

follow it.

 

Hare Krsna.