Srila Prabhupada on
Guru-sadhu-sastra
Narottama dāsa Ṭhākura says, sādhu-śāstra-guru-vākya, cittete kariyā aikya. One should accept a thing as genuine by studying the words of saintly people, the spiritual master and the śāstra. The actual center is the śāstra, the revealed scripture. If a spiritual master does not speak according to the revealed scripture, he is not to be accepted. Similarly, if a saintly person does not speak according to the śāstra, he is not a saintly person. The śāstra is the center for all. Unfortunately, at the present moment, people do not refer to the śāstras; —(Cc 2.20.352, purport)
If the guru is not in his proper way according to śāstra... Guru means he must be abiding by the rules and regulation of the śāstra. Sādhu-guru-śāstra. Sādhu means one who is obeying the rules and regulation of śāstra. Śāstra must be the medium. Without śāstra nothing is acceptable. That is spoken by Kṛṣṇa. Tasmād śāstra-vidhānoktaḥ. Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ [Bg. 16.23]. So nobody can transgress the rules and regulation of śāstra, and what to speak of a guru. Guru is ācārya. Acinoti yaḥ śāstrāṇi. One who knows the rules and regulation of the śāstra and he teaches his disciple according to the śāstra, he is called ācārya. —(SB 1.7.45-46, Vrindavan, Oct 5, 1976)
...stated by Narottama dāsa Ṭhākura, sādhu-śāstra-guru: one has to test all spiritual matters according to the instructions of saintly persons, scriptures and the spiritual master. The spiritual master is one who follows the instructions of his predecessors, namely the sādhus, or saintly persons. A bona fide spiritual master does not mention anything not mentioned in the authorized scriptures. Ordinary people have to follow the instructions of sādhu, śāstra and guru. Those statements made in the śāstras and those made by the bona fide sādhu or guru cannot differ from one another. —(SB 4.16.1, purport)
Narottama dāsa Ṭhākura states that one has to ascertain the right path for his activities by following in the footsteps of great saintly persons and books of knowledge under the guidance of a spiritual master (sādhu-śāstra-guru-vākya). A saintly person is one who follows the Vedic injunctions, which are the orders of the Supreme Personality of Godhead. The word guru refers to one who gives proper direction under the authority of the Vedic injunctions and according to the examples of the lives of great personalities.
—(SB 4.21.28-29, purport)
Śrīla Narottama dāsa Ṭhākura advises, sādhu-śāstra-guru-vākya, hṛdaye kariyā aikya. The meaning of this instruction is that one must consider the instructions of the sādhu, the revealed scriptures and the spiritual master in order to understand the real purpose of spiritual life. Neither a sādhu (saintly person or Vaiṣṇava) nor a bona fide spiritual master says anything that is beyond the scope of the sanction of the revealed scriptures. Thus the statements of the revealed scriptures correspond to those of the bona fide spiritual master and saintly persons. One must therefore act with reference to these three important sources of understanding. —(Cc 1.7.48, purport)
In the scriptures we hear how one can come to this perfection: sādhu-śāstra-guru-vākya, cittete kariyā aikya. Spiritual realization can be perfected by following three parallel lines: sādhu (saintly persons who are realized souls), śāstra (authoritative Vedic scriptures), and guru (the spiritual master). In the railway yard you see two parallel tracks, and if they’re in order the railway carriages go very smoothly to their destination. In Kṛṣṇa consciousness there are three parallel lines: association with saintly persons (sādhus), faith in the scriptures (śāstra), and acceptance of a bona fide spiritual master (guru). If you place your vehicle on these three parallel lines, it will go directly to Kṛṣṇa, without any disturbance.
...
And who is a guru, a spiritual master? He who follows and explains the scripture. The sādhu confirms the scripture, and the spiritual master follows and explains the scripture. So sādhu, śāstra, and guru are always in agreement. What is spoken in the scripture is accepted by saintly persons, and what is spoken in the scripture is followed and explained by the spiritual master, and he explains only that. The via media is the scripture, just as in the law court the via media is the law book. So the saintly persons, the scriptures, and the spiritual master: when you follow these three parallel lines your life is successful.
—(Quest for Enlightenment, 4c)
“We can approach God by understanding a saintly person [sādhu], studying the Vedic scriptures [śāstra], and following the instructions of the bona fide spiritual master [guru].” Sādhu, śāstra, and guru corroborate one another. A sādhu is he who talks and acts in terms of the scriptures. And the guru is a sādhu who personally teaches his disciples according to the scriptures. A guru cannot manufacture words that are not in the scriptures. When we receive instructions from all three, we can progress perfectly in our understanding of the Supreme Personality of Godhead. —(Beyond Illusion and Doubt, 7)
So Caitanya Mahāprabhu also says the same thing. And we have to make it confirmed in three ways. What we hear from the sādhus, we shall have to consult whether these things are spoken in the śāstras. And whether the statements or śāstras are confirmed by guru, by the direct spiritual master. Sādhu-guru-śāstra-vākya tinete kariyā aikya. A sādhu will speak nothing which is not stated in the śāstras.
—(Bg 7.1-2, Bombay Mar 28, 1971)
And sādhu means he gives quotation from śāstras, authorized śāstra He’s sādhu. Sādhu will not give anything manufactured by him. No. He’s not sādhu. Sādhu means whatever he’ll speak, immediately he’ll give evidence from the śāstra. Sādhu-śāstra-guru. And guru means who is following sādhu and śāstra. The guru does not follow sādhu and śāstra, who does not follow Rūpa Gosvāmī, does not follow shastric injunction... —(SB 1.2.7, Vrindavana, Oct 18, 1972)
Kṛṣṇa is saying. That is śāstra. Śāstra means what is said by the Supreme Personality of Godhead. That is śāstra. And guru. Guru says the same thing. And sādhu says the same thing.
Sādhu-guru test means they do not change the words of Kṛṣṇa. —(SB 1.8.19, Mayapur, Sep 29, 1974)
Guru Sadhu Sastras mentioned in Sastras
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (Muṇḍaka Upaniṣad 1.2.12)
"To learn transcendental subject matter, one must approach the spiritual master. In doing so, he should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion, and therefore he constantly engages in the service of the Supreme Personality of Godhead." (Translation from SB 4.28.65, purport)
Explanation: A guru must come in a disciplic succession, and he must have heard thoroughly about the Vedas from his spiritual master (PQPA, 3).
Sastra
tasmāc chāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau
jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi (BG 16.24)
TRANSLATION
One should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.
Guru
tad viddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ (BG 4.34)
TRANSLATION
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.
tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam (SB 11.3.21)
TRANSLATION
Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.
nṛ-deham ādyaṁ su-labhaṁ su-durlabhaṁ
plavaṁ su-kalpaṁ guru-karṇadhāram
mayānukūlena nabhasvateritaṁ
pumān bhavābdhiṁ na taret sa ātma-hā (SB 11.20.17)
TRANSLATION
The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul.
Sadhu
evaṁ jñātvā kṛtaṁ karma pūrvair api mumukṣubhiḥ
kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrvataraṁ kṛtam (BG 4.15)
TRANSLATION
All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.
svayaṁ samuttīrya sudustaraṁ dyuman
bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ
bhavat-padāmbhoruha-nāvam atra te
nidhāya yātāḥ sad-anugraho bhavān (SB 10.2.31)
TRANSLATION
O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your devotee, and therefore You are known as a desire tree [vāñchā-kalpataru]. When ācāryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them.
Warning
yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim (BG 16.23)
TRANSLATION
He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.
The Vedas enjoin us to seek out a guru; actually, they say to seek out the guru, not just a guru. The guru is one because he comes in disciplic succession. What Vyāsadeva and Kṛṣṇa taught five thousand years ago is also being taught now. There is no difference between the two instructions. Although hundreds and thousands of ācāryas have come and gone, the message is one. The real guru cannot be two, for the real guru does not speak differently from his predecessors. Some spiritual teachers say, "In my opinion you should do this," but this is not a guru. Such so-called gurus are simply rascals. The genuine guru has only one opinion, and that is the opinion expressed by Kṛṣṇa, Vyāsadeva, Nārada, Arjuna, Śrī Caitanya Mahāprabhu, and the Gosvāmīs. Five thousand years ago Lord Śrī Kṛṣṇa spoke the Bhagavad-gītā, and Vyāsadeva recorded it. Śrīla Vyāsadeva did not say, "This is my opinion." Rather, he wrote, śrī-bhagavān uvāca, that is, "The Supreme Personality of Godhead says." Whatever Vyāsadeva wrote was originally spoken by the Supreme Personality of Godhead. Śrīla Vyāsadeva did not give his own opinion.
Consequently, Śrīla Vyāsadeva is a guru. He does not misinterpret the words of Kṛṣṇa, but transmits them exactly as they were spoken. If we send a telegram, the person who delivers the telegram does not have to correct it, edit it, or add to it. He simply presents it. That is the guru’s business. The guru may be this person or that, but the message is the same; therefore it is said that guru is one. —(SSR, 2a)
Guru AND Sadhu AND Sastra
And we have to make it confirmed in three ways. What we hear from the sādhus, we shall have to consult whether these things are spoken in the śāstras. And whether the statements or śāstras are confirmed by guru, by the direct spiritual master. Sādhu-guru-śāstra-vākya tinete kariyā aikya. A sādhu will speak nothing which is not stated in the śāstras. —(BG 7.1-2, Bombay, Mar 28, 1971)
We have a tendency to misunderstand, even if we hear from perfect source
Arjuna Misunderstood Krishna (of course for sake of others):
vyāmiśreṇeva vākyena buddhiṁ mohayasīva me
tad ekaṁ vada niścitya yena śreyo ‘ham āpnuyām (BG 3.2)
TRANSLATION
My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.
Purport: ...Although Kṛṣṇa had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of Kṛṣṇa consciousness—either by inertia or by active service.
Therefore, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, Kṛṣṇa has perplexed Arjuna and confused his determination. —(BG 5.1, Purport)
Parikṣit Maharaja Misunderstood Śukadeva Gosvāmī:
rājovāca
yad etad bhagavata ādityasya meruṁ dhruvaṁ ca pradakṣiṇena parikrāmato rāśīnām abhimukhaṁ pracalitaṁ cāpradakṣiṇaṁ bhagavatopavarṇitam amuṣya vayaṁ katham anumimīmahīti. (SB 5.22.1)
King Parīkṣit inquired from Śukadeva Gosvāmī: My dear lord, you have already affirmed the truth that the supremely powerful sun-god travels around Dhruvaloka with both Dhruvaloka and Mount Sumeru on his right. Yet at the same time the sun-god faces the signs of the zodiac and keeps Sumeru and Dhruvaloka on his left. How can we reasonably accept that the sun-god proceeds with Sumeru and Dhruvaloka on both his left and right simultaneously?
We Misunderstood Srila Prabhupada even in his manifest presence:
In the below conversation it can be seen that how devotees misunderstood regarding the future planning of Srila Prabhupada for ISKCON. They thought that Srila Prabhupada has rejected Varnasrama and thus it is not to be followed by ISKCON devotees. However, here it is evident that Srila Prabhupada had the opposite understanding and plan.
---------------(Conversation, Mayapur, Feb. 14, 1977)---------
Satsvarūpa: Lord Caitanya, when Rāmānanda Rāya brought this up He said it was not possible in this age to introduce this.
Prabhupāda: Yes. Not... He did not say possible. Ihā bāhya. Caitanya Mahāprabhu was interested only on the spiritual platform. He had no idea of material side. He rejected material side.
Satsvarūpa: But don’t we do that also?
Prabhupāda: No. Our position is different. We are trying to implement Kṛṣṇa consciousness in everything. And Caitanya Mahāprabhu personally took sannyāsa. He rejected completely material. Niṣkiñcana. But we are not going to be niṣkiñcana. We are trying to cement the troubled position of the... That is also in the prescription of Bhagavad-gītā. We are not rejecting the whole society. Caitanya Mahāprabhu rejected everything, ihā bāhya. Rejected meaning, "I do not take much interest in this." Bāhya. "It is external." He was simply interested in the internal, the spiritual. But our duty is that we shall arrange the external affairs also so nicely that one day they will come to the spiritual platform very easily, paving the way. And Caitanya Mahāprabhu, personality like that, they have nothing to do with this material world. But we are preaching. We are preaching. Therefore we must pave the situation in such a way that gradually they will be promoted to the spiritual plane, which is not required.
Satsvarūpa: Varṇāśrama is not required.
Prabhupāda: Not required. Caitanya Mahāprabhu denied, "I am not brāhmaṇa, I am not kṣatriya, I am not this, I am not this." He rejected. But in the Bhagavad-gītā, the cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]. So we are Kṛṣṇa..., preaching Kṛṣṇa consciousness. It must be done.
Hari-śauri: But in Caitanya Mahāprabhu’s practical preaching He only induced them to chant.
Prabhupāda: That is not possible for ordinary man.
Hari-śauri: What, to simply induce people to chant?
Prabhupāda: Hm?
Hari-śauri: He only introduced just the chanting.
Prabhupāda: But who will chant? Who’ll chant?
Satsvarūpa: But if they won’t chant, then neither will they train up in the varṇāśrama. That’s the easiest.
Prabhupāda: The chanting will be there, but you cannot expect that people will chant like Caitanya Mahāprabhu. They cannot even chant sixteen rounds. (And) these rascals are going to be Caitanya Mahāprabhu.
Satsvarūpa: No. But if they at least will chant and take some prasāda...
Prabhupāda: Chanting will go on. That is not stopped. But at the same time the varṇāśrama-dharma must be established to make the way easy.
Hari-śauri: Well, at least my own understanding was that the chanting was introduced in the age of Kali because varṇāśrama is not possible.
Prabhupāda: Because it will cleanse the mind. Chanting will not stop.
Hari-śauri: So therefore the chanting was introduced to replace all of the systems of varṇāśrama and like that.
Prabhupāda: Yes, it can replace, but who is going to replace it? The... People are not so advanced. If you imitate Haridāsa Ṭhākura to chant, it is not possible.
Satsvarūpa: We tell them go on with your job but chant also.
Prabhupāda: Yes. Thākaha āpanāra kāje, Bhaktivinoda Ṭhākura. Āpanāra kāja ki. Caitanya Mahāprabhu recommended, sthāne sthitaḥ. And if they do not remain in the sthāna, then the sahajiyā’s chanting will come. Just like the sahajiyās also have got the beads and..., but they have got three dozen women. This kind of chanting will go on. Just like our (name withheld). He was not fit for sannyāsa but he was given sannyāsa. And five women he was attached, and he disclosed. Therefore varṇāśrama-dharma is required. Simply show-bottle will not do. So the varṇāśrama-dharma should be introduced all over the world, and...
Satsvarūpa: Introduced starting with ISKCON community?
Prabhupāda: Yes. Yes. Brāhmaṇa, kṣatriyas. There must be regular education.
Hari-śauri: But in our community, if the..., being as we’re training up as Vaiṣṇavas...
Prabhupāda: Yes.
Hari-śauri: ...then how will we be able to make divisions in our society?
Prabhupāda: Vaiṣṇava is not so easy. The varṇāśrama-dharma should be established to become a Vaiṣṇava. It is not so easy to become Vaiṣṇava.
Hari-śauri: No, it’s not a cheap thing.
Prabhupāda: Yes. Therefore this should be made. Vaiṣṇava, to become Vaiṣṇava, is not so easy. If Vaiṣṇava, to become Vaiṣṇava is so easy, why so many fall down, fall down? It is not easy. The sannyāsa is for the highest qualified brāhmaṇa. And simply by dressing like a Vaiṣṇava, that is... fall down.
We Misunderstood Sadhu Also— Issue of the Falldown of Jīva:
The famous issue of whether jīva fell down in the material world or is eternally in the material world arose because some devotees misunderstood the statements of our previous ācāryas alone as primary, thus wanting to interprete those from the other two sources (guru and sastra). They thought that jīva is eternally in the material world and has never fallen down, neglecting the fact that Srila Prabhupada repeatedly told that we have fallen down from the spiritual world, and also neglecting the direct statements of sastra like icchā-dveṣa-samutthena dvandva-mohena bhārata, sammohaṁ sarva bhūtāni sarge yānti parantapa (BG 7.27); Kṛṣṇa bhūliyā jīva bhoga vāñchā kare nikaṭa stha māyā tāre jhāpaṭiyā dhare.
THUS, BECAUSE THERE IS A TENDENCY TO MISUNDERSTAND EVEN IF HEARING FROM PERFECT SOURCE, WE NEED TO CONFIRM OUR UNDERSTANDING OF GURU (OR SADHU OR SASTRA) FROM THE OTHER TWO AUTHORITIES. THIS IS CHECK AND BALANCE SYSTEM—GURU-SĀDHU-ŚĀSTRA VĀKYA TĪNETE KORIYĀ AIKYA.
Thus, Srila Prabhupada says—
In the scriptures we hear how one can come to this perfection: sādhu-śāstra-guru-vākya, cittete kariyā aikya. Spiritual realization can be perfected by following three parallel lines: sādhu (saintly persons who are realized souls), śāstra (authoritative Vedic scriptures), and guru (the spiritual master). In the railway yard you see two parallel tracks, and if they’re in order the railway carriages go very smoothly to their destination. In Kṛṣṇa consciousness there are three parallel lines: association with saintly persons (sādhus), faith in the scriptures (śāstra), and acceptance of a bona fide spiritual master (guru). If you place your vehicle on these three parallel lines, it will go directly to Kṛṣṇa, without any disturbance.
...
And who is a guru, a spiritual master? He who follows and explains the scripture. The sādhu confirms the scripture, and the spiritual master follows and explains the scripture. So sādhu, śāstra, and guru are always in agreement. What is spoken in the scripture is accepted by saintly persons, and what is spoken in the scripture is followed and explained by the spiritual master, and he explains only that. The via media is the scripture, just as in the law court the via media is the law book. So the saintly persons, the scriptures, and the spiritual master: when you follow these three parallel lines your life is successful. —(Quest for Enlightenment, 4c)
Hierarchy of Authorities
Level 6 is fallible while first 4 are infallible sources. Level 5 depends on the qualification of guru (or person), if he is liberated then it is infallible otherwise fallible. Śrīla Prabhupāda comes in level 4.
Any statement will have a direct meaning (mukhya-vṛtti) and indirect meaning (lakṣaṇā-vṛtti).
If there is a bona fide clash[2] between direct meanings of two statements of differing authenticity levels, the statement of the authority higher in hierarchy will be accepted with direct meaning and the other will have to be interpreted (according to rules) to fit the direct meaning of the first one. If level number 6 clashes with anyone then it is rejected as defective. For the clashing statements from the same level sources, they are considered as alternatives to each other—i.e. any of the practices can be followed.[3]
Thus it is logical that the more our explanations have pramāṇas from level 6, the more imperfect they are. This is called Kalpanā-gaurava or too complex a hypothesis that depend on many assumptions to be true.[4]
Now, Jīva Gosvāmī has established in his Tattva-sandarbha that in Kaliyuga, because many śrutis have been lost and because we do not have direct access to śruti and ability to directly understand them, smṛtis are more important for us in Kaliyuga. Foremost and most authoritative of them is Śrīmad-bhāgavatam due to its being carefully handed over by an unbroken chain of commentaries in bona fide disciplic successions[5].
Thus, for Kaliyuga, pramāṇas’ Hierarchy is—
Why Śastra in Center?
· Śātra is the only connecting authority between different gurus and sādhus. How is our sampradaya connected to Mādhva sampradāya?
· Śaṅkarācārya had to come after Lord Buddha denied śāstras. Why? Vaiṣṇava ācāryas could have directly come and preached Krishna consciousness.
Ans: To establish the authority of śāstras so that on the authority of the śāstras, the correct path of pure devotional service can be established in the society.
tac chraddadhānā munayo jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā
The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.
Purport: ...And without hearing and following the instructions, the show of devotional service becomes worthless and therefore a sort of disturbance in the path of devotional service. Unless, therefore, devotional service is established on the principles of śruti, smṛti, purāṇa or pañcarātra authorities, the make-show of devotional service should at once be rejected.
śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir utpātāyaiva kalpate
"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society."
Main Rules for Harmonizations (Aikya)
Mukhya Vṛtti—Direct Meaning
Lakṣaṇā Vṛtti—Indirect or Interpreted Meaning
1. Lower Level Pramāṇa Must NOT CLASH with Higher Level Pramāṇa
2. Same Level Pramāṇa CLASHES then there is an Option
(unless it doesn’t clash with higher level pramāṇa)
3. Lower level pramāṇa to be REJECTED if Fallible
4. Lower level pramāṇa to be INTERPRETED if Infallible
5.
Why Srila Prabhupada to be Interpreted? Why not interprete sastras or sadhu?
· Because Prabhupada said so in Cc 2.20.352, purport
· Because SP is at a lower stage in pramanas
· If we take SP in Mukhya Vrtti then
- Interpretation involves Anumāna-pramāṇa which is fallible
- We need to interprete many statements in different places in sastras
- We need to interprete many statements of different acharyas
- Thus correctness of our understanding of SP will be dependent on
a) Many assumed interpretations of variegated sastric statements
b) Many assumed interpretations of variegated sadhus
- This will give rise to too much dependence on fallible evidences or pramanas
- This becomes the case of Kalpanā-gaurava, or hypothesis too complex to be true or dependent on too many assumptions to be true.
· Thus, interpreting SP’s statement involves minimum assumptions and thus more authoritativeness
Example of sastra and sadhu clashing with SP:
That the Brahmacarini ashram is a good success is very good news. But the best thing will be if the grown-up Brahmacarinis get married. According to Vedic culture, woman is never to remain independent. I shall be glad if the Brahmacarinis can have nice husbands, and live as Grhasthas.
—(Letter to Satsvarūpa, Montreal, Aug 8, 1968)
[1] dharma-mūlaṁ hi bhagavān sarva-vedamayo hariḥ|
smṛtaṁ ca tad-vidāṁ rājan yena cātmā prasīdati||SB 7.11.7||
vedo.akhilo dharmamūlaṁ smṛtiśīle ca tadvidām |
ācāraścaiva sādhūnāmātmanastuṣṭireva ca ||Manu 2.6||
śrutiḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ|
samyak-saṅkalpajaḥ kāmo dharma-mūlamidaṁ smṛtam||Yājñavalkya 1.7||
[2] A bona fide clash means that it is impossible to resolve the conflict keeping the direct meaning of both intact by bringing some śāstric evidence which, in its direct meaning, harmonizes both the statements.
[3] This is specifically meant for the kriyā-vākyas or the statements dealing with “what to do” and not for jñāna-vākyas or the statements related to establish truth or existence of something.
[4] Used by Jīva Gosvāmī in his Bhāgavata Sandarbha 85
[5] Jīva-gosvāmī’s Tattva-sandarbha, Text 12—
tatra ca veda-śabdasya samprati duṣpāratvād duradhigamārthatvāc ca tad-artha-nirṇāyakānāṁ munīnām api paraspara-virodhād veda-rūpo vedārtha-nirṇāyakaś cetihāsa-purāṇātmakaḥ śabda eva vicāraṇīyaḥ. tatra ca yo vā veda-śabdo nātma-viditaḥ so ‘pi tad-dṛṣṭyānumeya eveti samprati tasyaiva pramotpādakatvaṁ sthitam||
“We should consider: The authoritative sound of the Vedas (śruti) is impossible for anyone in present times to study completely, its meaning is difficult to construe, and even the sages who have explained it in disagree among one another. For these reasons, we would be well advised to turn our attention to the śabda-pramāṇa of the Ithihāsas and Purāṇas, which are substantially nondifferent from the Vedas and which difinitively explain what the Vedas mean. Since the Vedic texts whose purport is non self-evident can be deciphered by reference to the Itihāsas and Purāṇas, the Itihāsas and Purāṇas are the appropriate sources of correct knowledge of our times.”
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