Transcendental Nectar of Sadhu-Sanga

by

Sripad Bhakti Madhava Puri Maharaja, Ph.D.

Universal Religion

Previously I submitted a post in two parts on "What is Religion," wherein the general principles of religion were presented. General means universal, i.e. the universal principles that must implicitly or explicitly exist at the base or foundation of religion. A name was not given to that set of universal principles, so it seems no one objected to them. Yet, if we call that set of principles universal religion, then the questions must arise: does it have a name; does such a universal religion exist?

The answer is yes. The universal religion that is completely non sectarian, is called sanatan dharma, jaiva dharma (jiva dharma), or vaisnavism. The universal principles of religion are all contained within it. Further, vaisnavism is the primordial religion - the first religion, because it was articulated at the beginning of the creation. It is not of human origin. And it is native or indigenous to India.

One may object. How can the Absolute Truth or God, the Infinite, exist in this world of finitude. First, the Truth is not so impotent that it cannot also exist. Secondly, the Infinite is not infinite if it cannot make itself known to the finite without limitation. Thus these objections cannot be maintained.

Constitutional nature of the jiva or soul

The constitutional nature of the jiva, jaiva dharma - what is her intrinsic characteristic - is determined by the infinitessimal quantity of consciousness or cognitive capacity that the jiva possesses in relation to the infinite consciousness of God. The jiva is therefore naturally subordinate and thus a servitor of God, but more importantly the qualitative relation is more one of dedication or devotion, than forced slavery, due to the free will of the living entity. It is this dedication, represented in the root Sanskrit word bhaj, that the dharma of the jiva or soul is described as bhakti, directed toward God.

Principle of Religion are enunciated by God

In the Bhagavat Purana 6.3.19 it is stated, dharmam tu sakshad bhagavat-pranitam. The principles of religion are enunciated by Bhagavan (God). Authentic religion is not the creation of a man, or of a people. To emphasize this point, the Bhagavatam goes to state, na vai vidur rishayo napi devah, that even the topmost purified rishis (sages) are not able to ascertain the real religious principles. Thus they must be revealed by God.

Different faiths arise due to finite perspectives of that revelation

In other words, the faith that arises from the hearts and minds of men, even though they be very pure souls, cannot give us authentic religious principles. This is due to the infinitesimal nature of the finite soul, which is subject to conditions, compared to the infinite Supreme God, who can not suffer from such limitations.

Although many faiths exist, and they also have their revealed scriptures or knowledge, they are conditioned perspectives of the original primordial religion, based upon desha, kala, patra - place, time, and circumstances. So certainly they differ, while yet being one in that they are various perspectives of the same universal religion.

The relation of universal to particular may be more easily understood if we consider the example of fruit. Cherries, grapes and apples are all instances of fruit. Fruit is a universal, it applies to all particular types of fruit, and each type shares in the universal exemplifying its instances. This is the relation of universal to particular to which we are referring in the case of universal religion to particular types of faith.

Turning point in 21st Century religion

A shift in consciousness, Zeitgeist or Weltgeist (spirit of the times or world spirit) has been occurring since the late 1960's to the present - what Thomas Khun would call a paradigm shift. This may have gone unnoticed by many, and appeared quite contrary to the growing secularism that many predicted. But it can be verified by a search in the explosive number of books, for example, that have been published on the topic of religion and spirituality beginning from that period. We find a worldwide movement toward a more spiritual viewpoint and an ecumenical direction that emphasizes interfaith dialog, where representatives of various faiths are coming together to discuss the universal principles that they all share.

Interfaith dialog confronts sectarianism

It was in 1993 that the first meeting of the Parliament of World Religions met in Chicago, and since the 9/11 incident became even more relevant and dedicated to their mission of bringing the various faiths into greater dialog on the similarities they all share. Yet what is to be expected from such a development?

Is it reasonable to expect that one universal world religion will be practiced by all?  That type of monistic thinking is not palatable to most, or even practical. Multiculturalism does not seek to reduce the vibrant diversity of cultures to one boring monoculture. Unity in diversity is the ideal goal. and we find this beautifully manifested in the Vedic culture.

Multiculturalism of the Vedic paradigm

The Vedas develop the varnashram system of sociology. Each segment of the society is given varying duties. The brahmanas (priests, teachers, judges,etc) are given certain freedoms and privileges and controlled by high moral principles and sastra. The kshatriyas (military, governing personnel, civil servants) are given certain codes of law and conduct they must follow. The vaishyas (agriculture, trade, business men) are under the free trade system, and governed by the kshatriya class. The sudra (laborers, skilled trades, employees) are given yet another set of values suitable to their temperament, and work for the vaishyas (employers). In modern society this is known as the division of labor. It exists naturally in every society, and is not an artificial imposition on it.

The classification is based on guna and karma, personal qualities and practical skills, and not on janma or birth, as confirmed in Bhagavad-gita 4.13, catur-varnyam maya srstam guna-karma-vibhagasah. The 18 Puranas are also divided into three main categories according the varying types of faith that exist in the human population. This is based on the modal analysis of the Samkhya philosophy in terms of the trigunas, or three qualities of material nature: sattva, rajas and tamas (goodness, passion, ignorance). The uncultured or barbarians fall outside the varnashram system of the Vedas. But each segment of the society is given its recognition in a multicultural yet systematically organized society. However, the emotional attachement to janma, birth, instead of quality and work, still dominates many, especially at the time of marriage.

Various Faiths inculcated by Incarnations and empowered representatives of God, recognizes their common source more than their differences

Muhammad preached among the nomadic tribes of the Arabic people. The faith he inculcated in them was relevant to their clime, traditions, and culture. Christ taught in a particular period of Western history, and again according to the prevailing mentality of the time. In the Bhagavad-gita (4.7), Krishna tells Arjuna, yada yada hi dharmasya, glanir bhavati bharata - whenever and wherever there is a decline in religious principles and a rise in irrelition, I descend Myself to re-establish the proper principles.

According to vaisnavism, Jesus Christ is a shaktyvesh avatar of Visnu, which indicates an empowered living being. Jesus may be related to the Sanskrit word Isa, God, and Christ, from the Greek Kristos, may be related to Krista, as Krishna is known in Orissa. Certainly Buddha is one of the Das Avatars accepted by vaisnavas. The denominations of Christianity and Buddhism developed later as a result of various interpretations from the original faiths established by their respective founders. Even in Islam we find Sunni and Shia and other divisions. So transformations of the original teachings do occur, and this is how the various Brahminic and abraminical (Abraham) faiths came about.

Vaisnava Journal

The Vaisnava Journal of Science and Religion will include this kind of discussion and analysis, that looks for the harmony between faiths and between religion and science. Harmony automatically includes difference that is not nullified but essential to the resulting unity. Harmony requires diversity in order to produce it. It is not a cacophony of various faiths, nor a polarity of opposing positions, but a coherent blend of multiple voices. The unity is thus better expressed as a harmony that possible only through the differences.

16th Century Renaissance in India

Across much of India during the 16th century, the Renaissance period in Europe, Sri Chaitanya Mahaprabhu was carrying on his own renaissance, bringing together the various denominations of religious faith that had developed throughout the subcontinent. Advaita, dvaita, suddhadvaita, etc. were united by Him under the banner of achintya bedha bedha tattva, the principle of inconceivable oneness and difference of the Absolute Truth Personality of Godhead. In the process he brought Ram bhaktas, Muslims and Buddhists to also embrace his teachings of Krishna prema, divine love of Godhead. His biography and teachings are most extensively and profoundly recorded by one of His protégés in Sri Chaitanya Charitamrita by Srila Krishna Das Kaviraja.

The Names of God are innumerable

While the word "vaisnava" refers to relation to Visnu, a name of God found in Vedic literature including Puranas Upanishads and Itihasas (Mahabharata, Ramayana), it is accepted by Vaisnavas that there are unlimited names of God, and all refer to the same Absolute Truth, of which there is only one. Thus Jehovah, Yaweh, Adonoi, Allah, etc. cannot be excluded from that list, as they represent various perspectives of the same Divine Godhead. Allah is related to the Hebrew El or Elah, which is translated in English as God. They both accept the same old testament of the Bible. Therefore, the differences between Muslim and Jew cannot be traced to religion, but more to politics.

21st Century Science and Religion

21st Century Religion embraces non-sectarian, interfaith dialog and mutual understanding. Focusing on the harmonious conception of science and religion from the perspective of various faiths cannot exclude the harmonious relation of those faiths, but build upon them. This is not only an abstract ideal but is imperative for the survival and growth of the post-modern multicultural world society. The sectarianism and scientific imperialism of modernity must be relinquished in the post-modern, post-Darwinian culture of the 21st Century. It is to this aim that the Vaisnava Journal of Science and Religion will be directed.