{"id":902,"date":"2026-01-05T22:29:43","date_gmt":"2026-01-06T03:29:43","guid":{"rendered":"https:\/\/sastra-caksuh-parisat.org\/?p=902"},"modified":"2026-07-09T00:34:55","modified_gmt":"2026-07-09T05:34:55","slug":"how-sastra-is-our-center-reference-in-all-circumstances","status":"publish","type":"post","link":"https:\/\/sastra-caksuh-parisat.org\/?p=902","title":{"rendered":"How \u015a\u0101stra is Our Center Reference in All Circumstances"},"content":{"rendered":"

\u015ar\u012bla Prabhup\u0101da, the founder-\u0101c\u0101rya<\/em> of ISKCON, personally followed \u015b\u0101stra<\/em> in all circumstances, and similarly taught his disciples to do the same. However, some ISKCON devotees have gradually developed different views or opinions regarding \u015ar\u012bla Prabhup\u0101da’s social instructions to ISKCON. If not addressed in light of guru-s\u0101dhu-\u015b\u0101stra<\/em>, such differing views inadvertently lead to various apa-siddh\u0101ntas<\/em> (deviant ideas). Hence there is a need for the present essay.<\/p>\n

While presenting such opposing arguments (purva-pak\u1e63a<\/em>), I don’t intend to disrespect or offend any devotees. All devotees are worshipable to me, and hence, I beg forgiveness in advance for my own shortcomings.<\/p>\n

Let me first present how \u015ar\u012bla Prabhup\u0101da defines “\u015b\u0101stra<\/em>.” The following is from Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101<\/em> 6.137, purport:<\/p>\n

\n

\u015ar\u012bla Madhv\u0101c\u0101rya, commenting on the aphorism d\u1e5b\u015byate tu<\/em> (Ved\u0101nta-s\u016btra<\/em> 2.1.6), quotes the Bhavi\u1e63ya Pur\u0101\u1e47a<\/em> as follows:<\/p>\n

\u1e5bg-yaju\u1e25-s\u0101m\u0101tharv\u0101\u015b ca bh\u0101rata\u1e41 pañcar\u0101trakam
m\u016bla-r\u0101m\u0101ya\u1e47a\u1e41 caiva veda ity eva \u015babdit\u0101\u1e25
pur\u0101\u1e47\u0101ni ca y\u0101n\u012bha vai\u1e63\u1e47av\u0101ni vido vidu\u1e25
svata\u1e25-pr\u0101m\u0101\u1e47yam ete\u1e63\u0101\u1e41 n\u0101tra kiñcid vic\u0101ryate<\/em><\/p>\n

The \u1e5ag Veda, Yajur Veda, S\u0101ma Veda, Atharva Veda, Mah\u0101bh\u0101rata, Pañcar\u0101tra <\/em>and original R\u0101m\u0101ya\u1e47a <\/em>are all considered Vedic literature. The Pur\u0101\u1e47as <\/em>that are especially meant for Vai\u1e63\u1e47avas (such as the Brahma-vaivarta Pur\u0101\u1e47a, N\u0101rad\u012bya Pur\u0101\u1e47a, Vi\u1e63\u1e47u Pur\u0101\u1e47a <\/em>and Bh\u0101gavata Pur\u0101\u1e47a<\/em>) are also Vedic literature. Therefore, whatever is stated in such Pur\u0101\u1e47as <\/em>or in the Mah\u0101bh\u0101rata <\/em>and R\u0101m\u0101ya\u1e47a <\/em>is self-evident. There is no need for interpretation. The Bhagavad-g\u012bt\u0101<\/em> is also within the Mah\u0101bh\u0101rata<\/em>; therefore all the statements of the Bhagavad-g\u012bt\u0101<\/em> are self-evident. There is no need for interpretation, and if we do interpret, the entire authority of the Vedic literature is lost.<\/p>\n<\/blockquote>\n

Moreover, \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura, in his commentary on Caitanya Bh\u0101gavata <\/em>(1.195) quoting Madhv\u0101c\u0101rya, clarifies that those books that favorably follow in the footsteps of these authorized scriptures are also counted among the \u015b\u0101stras; Sarasvat\u012b \u1e6ch\u0101kura writes:<\/p>\n

\n

yac c\u0101nuk\u016blam etasya    <\/em>
\n tac ca \u015b\u0101stra\u1e41 prak\u012brtitam<\/em>
\nato’nya grantha vistaro    <\/em>
\n naiva \u015b\u0101stra\u1e41 kuvatma tat<\/em><\/p>\n

The \u1e5ag, Yajur, S\u0101ma<\/em>, and Atharva Vedas<\/em>, as well as the Mah\u0101bh\u0101rata<\/em>, the N\u0101rada-pañcar\u0101tra<\/em>, and the R\u0101m\u0101ya\u1e47a<\/em>, are certainly known as \u015b\u0101stra<\/em>. Those books that favourably follow in the footsteps of these authorized scriptures are also counted among the \u015b\u0101stras<\/em>. All other literatures simply lead one down the wrong path and can never be known as scriptures.”<\/p>\n<\/blockquote>\n

Thus, by extension, sm\u1e5btis<\/em> such as Manu and Y\u0101jñavalkya are also counted among \u015b\u0101stras<\/em>. Also, writings from one’s tradition (p\u0101ramparika-granthas<\/em>), are included in the definition.<\/p>\n

Some Common Doubts<\/strong><\/h2>\n

Now, I will present several doubts sometimes voiced in opposition to \u015ar\u012bla Prabhup\u0101da and his predecessors’ stance on var\u1e47\u0101\u015brama-dharma within the overall context of “How \u015a\u0101stra is Our Centre Reference in all Circumstances”, since that is a very prominent theme in \u015ar\u012bla Prabhup\u0101da’s books (and a theme that has become controversial in recent years within ISKCON). Then I will comment on each. <\/p>\n

P\u016brva-pak\u1e63a<\/em> (1): “<\/strong>We are living in a degraded society that is a product of Kali-yuga. Where is the scope for applying \u015b\u0101stras like Manu-sa\u1e41hit\u0101<\/em> in contemporary society?” <\/p>\n

Comment:<\/strong> A few examples below show how \u015ar\u012bla Prabhup\u0101da applies \u015b\u0101stra <\/em>in a modern society, following the logic of “sth\u0101l\u012b-pul\u0101ka-ny\u0101ya<\/em>” (i.e., judging from one grain from a pot of boiled rice). Literally there are hundreds of other examples like throughout \u015ar\u012bla Prabhup\u0101da’s books:<\/p>\n

\n

\u015a\u0101stra<\/em> means it is for all the time, not that \u015b\u0101stra was meant in the past for something else, and now something else. That is not the fact. That is, means, \u015b\u0101stra<\/em>, that it does not change. The time, place and atmosphere, according to that, everything is the same.<\/em> [\u015ar\u012bla Prabhup\u0101da lecture at Honolulu on Bhagavad-g\u012bt\u0101<\/em> 16.11 & 12, February 7, 1975]<\/p>\n<\/blockquote>\n

In the above lecture \u015ar\u012bla Prabhup\u0101da also explains that there is absolutely no difference<\/em> between historical demons like R\u0101va\u1e47a, Hira\u1e47yaka\u015bipu, Ka\u1e41sa and the modern-day demons, as both live the same way of life and both, directly or indirectly, deride \u015b\u0101stra<\/em>, the laws given by Lord K\u1e5b\u1e63\u1e47a. \u015ar\u012bla Prabhup\u0101da elaborates on this point in his Bhagavad-g\u012bt\u0101<\/em> 16.7 purport. He describes how modern day “demons” have neglected Manu-sa\u1e41hit\u0101<\/em>, the law of human race. He specifically adds they are allowing women as much freedom as men.<\/em> He condemns the modern education system that has created an artificial puffed-up concept of womanly life that results in exploited and unprotected women. In other words, deriding Manu-sa\u1e41hit\u0101<\/em> and advocating a modern education system that promotes equal rights instead is demonic. It counters and in fact obstructs K\u1e5b\u1e63\u1e47a’s already extant plan for human society, which ISKCON’s founder-\u0101c\u0101rya<\/em> also repeatedly endorsed both within his books and in his personal instructions to ISKCON leaders. Please visit BG (16.7), SB (4.18.2-5) and SB (3.29.15) to see \u015ar\u012bla Prabhup\u0101da’s direction in this regard.<\/p>\n

\u015ar\u012bla Prabhup\u0101da makes the point that such modern “demons” do not follow the rules and regulations laid down by the sages<\/em> and therefore the social condition of the demoniac people is very miserable.<\/em> From this, it can be established that \u015b\u0101stras<\/em> like Manu-sa\u1e41hit\u0101<\/em> are still applicable today at least as our ideal, and that in principle, aversion to accepting this fact is demonic.<\/p>\n

Let us see one more example, from \u015ar\u012bla Prabhup\u0101da’s purport to \u015ar\u012bmad-Bh\u0101gavatam,<\/em> 4.22.45:<\/p>\n

\n

It is clear therefore that a person who is not well versed in the Vedic injunctions (veda-\u015b\u0101stra-vit) should not run for election as president, governor, etc.<\/em> Formerly kings were r\u0101jar\u1e63is<\/em>, which meant that although they were serving as kings, they were as good as saintly persons because they would not transgress any of the injunctions of the Vedic scriptures and would rule under the direction of great saintly persons and br\u0101hma\u1e47as<\/em>. According to this arrangement, modern presidents, governors and chief executive officers are all unworthy of their posts because they are not conversant with Vedic administrative knowledge and they do not take direction from great saintly persons and br\u0101hma\u1e47as.<\/em> Because of his disobedience to the orders of the Vedas and the br\u0101hma\u1e47as<\/em>, King Vena, P\u1e5bthu Mah\u0101r\u0101ja’s father, was killed by the br\u0101hma\u1e47as<\/em>. P\u1e5bthu Mah\u0101r\u0101ja therefore knew very well that it behooved him to rule the planet as the servant of saintly persons and br\u0101hma\u1e47as.<\/em><\/p>\n<\/blockquote>\n

From this, it is clearly established that \u015ar\u012bla Prabhup\u0101da saw the application of \u015b\u0101stras<\/em> such as Manu-sa\u1e41hit\u0101<\/em> as necessary even in contemporary society.<\/p>\n

 <\/p>\n

P\u016brva-pak\u1e63a<\/em> (2): “<\/strong>\u015ar\u012bla Prabhup\u0101da gave us devotional service, which is the essence of all \u015b\u0101stras<\/em>. Why to bother with such details as dharma<\/em>?” <\/p>\n

Comment:<\/strong> The most obvious and immediate answer is that \u015ar\u012bla Prabhup\u0101da clearly, repeatedly, and increasingly asked ISKCON members to implement it into ISKCON members’ lives—and he did so both in his writings and in person. Pure devotional service is impossible without surrendering unto a bona fide spiritual master and following his instructions without any personal bias. Kindly note the following [Bhagavad-g\u012bt\u0101<\/em> 16.24, purport]:<\/p>\n

\n

In India there are many parties of spiritual understanding, generally classified as two: the impersonalist and the personalist. Both of them, however, lead their lives according to the principles of the Vedas.<\/em> Without following the principles of the scriptures, one cannot elevate himself to the perfectional stage.<\/em>“<\/p>\n<\/blockquote>\n

Following the same, as personalists,<\/em> devotees are also expected to lead their lives according to the principles of the Vedas.<\/em> Without following the principles of the scriptures in daily practice, one cannot elevate himself to the perfectional stage. Also, kindly note the following from Bhagavad-g\u012bt\u0101<\/em> (3.21), purport:<\/p>\n

\n

People in general always require a leader who can teach the public by practical behavior. A leader cannot teach the public to stop smoking if he himself smokes. Lord Caitanya said that a teacher should behave properly before he begins teaching. One who teaches in that way is called \u0101c\u0101rya, or the ideal teacher.<\/em> Therefore, a teacher must follow the principles of \u015b\u0101stra<\/em> (scripture) to teach the common man. The teacher cannot manufacture rules against the principles of revealed scriptures. The revealed scriptures like Manu-sa\u1e41hit\u0101 and others are considered the standard books to be followed by human society. Thus the leader’s teaching should be based on the principles of such standard \u015b\u0101stras.<\/em> One who desires to improve himself must follow the standard rules as they are practiced by the great teachers. The \u015ar\u012bmad-Bh\u0101gavatam<\/em> also affirms that one should follow in the footsteps of great devotees, and that is the way of progress on the path of spiritual realization. The king or the executive head of a state, the father and the schoolteacher are all considered to be natural leaders of the innocent people in general. All such natural leaders have a great responsibility to their dependents; therefore they must be conversant with standard books of moral and spiritual codes.<\/em><\/p>\n<\/blockquote>\n

\u015ar\u012bla Prabhup\u0101da establishes the principle that a teacher or an \u0101c\u0101rya<\/em> cannot manufacture rules against the principles of revealed scriptures like Manu-sa\u1e41hit\u0101<\/em>, \u015ar\u012bmad-Bh\u0101gavatam<\/em>. Similarly, all leaders are supposed to be following and teaching the principles of \u015b\u0101stras<\/em> to their subordinates. <\/p>\n

For example, we can see how Arjuna, a great devotee representing an administrative class, personally demonstrated the example of following the scriptures. Arjuna based his concerns on the authority of the \u015b\u0101stras<\/em> he had studied under his guru<\/em> (Bhagavad-g\u012bt\u0101<\/em>, 1.46). Elsewhere also (Bhagavad-g\u012bt\u0101<\/em> (10.12-14) Arjuna shows the principle of following \u015b\u0101stra<\/em> by giving reference to the Vedic authorities such as N\u0101rada, Asita, Devala, Vy\u0101sa to establish that Lord K\u1e5b\u1e63\u1e47a is the Supreme Personality of Godhead. <\/p>\n

Moreover, Lord K\u1e5b\u1e63\u1e47a personally instructed Arjuna to follow \u015b\u0101stra in Bhagavad-g\u012bt\u0101<\/em> (16.23) by stating the ill-effect of not following it. He says: “one who discards scriptural injunctions<\/em> and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination”. Thus, K\u1e5b\u1e63\u1e47a establishes the principle for all humanity that in any given situation: \u015b\u0101stra<\/em> is the pram\u0101\u1e47a<\/em> (valid evidence) in deciding what to do and not to do. As devotees, we are supposed to follow in the footsteps of great devotees like Arjuna.<\/p>\n

 <\/p>\n

P\u016brva-pak\u1e63a<\/em> (3):<\/strong> “Arjuna had studied \u015b\u0101stras<\/em> in Gurukula but we haven’t. Also, even if we try, it may not be possible to completely follow the rules of \u015b\u0101stras<\/em> like Manu-sa\u1e41hit\u0101<\/em> and other Vedic literatures.” <\/p>\n

Comment:<\/strong> It is accepted that there will be challenges in following many rules of \u015b\u0101stras<\/em> like Manu-sa\u1e41hit\u0101<\/em> in the contemporary society, as expressed by \u015ar\u012bla Prabhup\u0101da in his own words in his purport on Srimad-Bhagavatam<\/em>, 1.17.16:<\/p>\n

\n

There are regular scriptural injunctions for different persons engaged in different occupational duties, and one who follows them is called svadharma-stha<\/em>, or faithful in one’s prescribed duties. In the Bhagavad-g\u012bt\u0101<\/em> (18.48) it is advised that one should not give up his occupational prescribed duties, even if they are not always flawless.<\/p>\n<\/blockquote>\n

In other words, even if devotees, due to unavoidable circumstances may not be able discharge their var\u1e47\u0101\u015brama<\/em> duties perfectly, these duties, however, shouldn’t be given up completely. As \u015ar\u012bla Prabhup\u0101da remarks in Bhagavad-g\u012bt\u0101<\/em> (3.31, purport):<\/p>\n

\n

In the beginning of K\u1e5b\u1e63\u1e47a consciousness, one may not fully discharge<\/em> the injunctions of the Lord, but because one is not resentful of this principle and works sincerely without consideration of defeat and hopelessness, he will surely be promoted to the stage of pure K\u1e5b\u1e63\u1e47a consciousness.<\/p>\n<\/blockquote>\n

Such sva-dharma <\/em>might be violated in cases of emergency, if one is forced by circumstances (e.g. opening Brahmac\u0101ri\u1e47\u012b-\u0101\u015brama<\/em>, having women devotees to give regular Bh\u0101gavatam <\/em>lectures or worship the deities in public Temples and so on), but they cannot be violated in ordinary times, as \u015ar\u012bmad-Bh\u0101gavatam<\/em> (1.17.16) and other scriptures forbid us to do so. <\/em><\/p>\n

In summary, \u015ar\u012bla Prabhup\u0101da anticipates emergency situations wherein we may be forced to violate our sva-dharma<\/em>, or occupational duty (a\/k\/a var\u1e47\u0101\u015brama-dharma<\/em>) ordained by the \u015b\u0101stra<\/em>. However, we should not be violating our “sva-dharma<\/em>” or “var\u1e47\u0101\u015brama-dharma<\/em>” in ordinary times, for \u015ar\u012bla Prabhup\u0101da considers such var\u1e47\u0101\u015brama-dharmas<\/em> as favorable for his disciples’ discharging devotional service. And, in order to achieve such “ordinary times”, \u015ar\u012bla Prabhup\u0101da has already given ISKCON a mandate to implement var\u1e47\u0101\u015brama<\/em> communities all over the world. Kindly see the following excerpt from Room Conversation: M\u0101y\u0101pura, 14 February 1977:<\/p>\n

\n

Prabhup\u0101da: Just like our [name withheld]. He was not fit for sanny\u0101sa<\/em> but he was given sanny\u0101sa<\/em>. And five women he was attached, and he disclosed. Therefore var\u1e47\u0101\u015brama-dharma<\/em> is required. Simply show-bottle will not do. So the var\u1e47\u0101\u015brama-dharma should be introduced all over the world,<\/em> and—
Satsvar\u016bpa: Introduced starting with ISKCON community?<\/em>
Prabhup\u0101da: Yes. Yes. Br\u0101hma\u1e47as, k\u1e63atriyas. There must be regular education.<\/em><\/p>\n<\/blockquote>\n

 <\/p>\n

P\u016brva-pak\u1e63a<\/em> (4): “<\/strong>In Kali-yuga, sa\u1e45k\u012brtana-yajña<\/em> is the only process for attaining the highest goal of life. Are devotees expected to follow many rituals pertaining to sa\u1e41sk\u0101ras <\/em>according to \u015b\u0101stra<\/em>?”<\/p>\n

Comment: <\/strong>The short answer is a simple “yes.” Kindly see the following \u015ar\u012bmad-Bh\u0101gavatam<\/em> purport (7.14.26):<\/p>\n

\n

The Vedas recommend many ritualistic ceremonies<\/em> to be performed with one’s wife, on the birthdays of one’s children, or during funeral ceremonies, and there are also personal reformatory methods like initiation.<\/em> These must be observed according to time and circumstances and the directions of the \u015b\u0101stra. Bhagavad-g\u012bt\u0101 <\/em>strongly recommends, jñ\u0101tv\u0101 \u015b\u0101stra-vidh\u0101noktam<\/em>: everything must be performed as indicated in the \u015b\u0101stras. For Kali-yuga, the \u015b\u0101stras enjoin that sa\u1e45k\u012brtana-yajña be performed always: k\u012brtan\u012bya\u1e25 sad\u0101 hari\u1e25 [Cc. \u0100di 17.31]. All the ritualistic ceremonies recommended in the \u015b\u0101stras must be preceded and followed by sa\u1e45k\u012brtana. This is the recommendation of \u015ar\u012bla J\u012bva Gosv\u0101m\u012b.<\/em><\/p>\n<\/blockquote>\n

\u015ar\u012bla Prabhup\u0101da gives the opinion of \u015ar\u012bla J\u012bva Gosv\u0101m\u012b, that devotees are supposed to follow all rituals pertaining to sa\u1e41sk\u0101ras <\/em>provided that they all are preceded by sa\u1e45k\u012brtana-yajña<\/em>. It is not that devotees should purposefully avoid such rituals in the name of “k\u012brtan\u012bya\u1e25 sad\u0101 hari\u1e25<\/em>” or “harer namaiva kevalam.<\/em>” <\/p>\n

Likewise, his purport to Srimad-Bhagavatam<\/em> 4.24.45-46, \u015ar\u012bla Prabhup\u0101da explains at some length how, “No one can worship the Lord in the bh\u0101gavata-vidhi<\/em> without going through the regulations of the p\u0101ncar\u0101trika-vidhi<\/em>.” He further adds: “Without serving K\u1e5b\u1e63\u1e47a according to the vidhi-m\u0101rga<\/em> regulative principles of the p\u0101ncar\u0101trika-vidhi<\/em>, unscrupulous persons want to jump immediately into the r\u0101ga-marga<\/em> principles. Such persons are called sahajiyas.<\/em>” He then goes on to warn that, “Devotees in K\u1e5b\u1e63\u1e47a consciousness should be very careful to avoid such demons.”<\/p>\n

 <\/p>\n

P\u016brva-pak\u1e63a<\/em> (5):<\/strong> “There are many prescriptions or descriptions in \u015ar\u012bmad-Bh\u0101gavatam<\/em> (e.g. brahmac\u0101r\u012bs<\/em> keeping matted hairs) that are not applicable to devotees, and \u015ar\u012bla Prabhup\u0101da also didn’t practice them either. Hence, we need not get into \u015b\u0101stra<\/em> details. We should just follow what \u015ar\u012bla Prabhup\u0101da has given us and practice how to remember K\u1e5b\u1e63\u1e47a and never forget him.”<\/p>\n

Comment:<\/strong> The problem with this doubt is that we are indeed discussing only what \u015ar\u012bla Prabhup\u0101da has given us, in his books—which he called the “basis” of ISKCON. And just as \u015b\u0101stra <\/em>prescribes worship of different demigods for different types of living beings, similarly, \u015ar\u012bmad-Bh\u0101gavatam<\/em> caters to all classes of devotees. Consider the following from Var\u0101ha Upani\u1e63ad<\/em> (Chapter 1, verse 17):    <\/p>\n

\n

Those that know these ninety-six tattvas will attain salvation in whatever order of life they may be, whether they have matted hair or are of shaven head or have (only) their tuft of hair on.<\/em> There is no doubt about this.<\/p>\n<\/blockquote>\n

Also, from the Vaikh\u0101nasa-g\u1e5bhya-s\u016btra<\/em> (a\u1e63\u1e6dama kha\u1e47\u1e0da<\/em>, text 16):<\/p>\n

\n

Wearing either areddish dyed garment or a skin, wearing his hair matted or tufted,<\/em> wearing a girdle, a staff, the sacred thread and the goat-skin, abstaining from sexual intercourse, undefiled, abstaining from pungent food and salt, lie fulfils during the years that are ordained his duties as a Veda-student thus it is prescribed in sacred lore.<\/em> <\/p>\n<\/blockquote>\n

We can clearly see that in a Vedic culture there are varieties of followers having different approaches in appearance. Some are “ja\u1e6d\u012b<\/em>” (having matted hairs), some are “mu\u1e47\u1e0d\u012b<\/em>” (shaven head) and some are “\u015bikh\u012b<\/em>” (having a tuft of hair). And, all of these are applicable to all the \u0101\u015bramas<\/em>, for all are valid options offered by the \u015b\u0101stra<\/em>. We may wonder: then why does \u015ar\u012bmad-Bh\u0101gavatam <\/em>or Narada muni not clarify it?<\/p>\n

Our answer is that \u015b\u0101stra <\/em>contains a vast body of prescriptions, and therefore to ascertain what is applicable to us, we have to find a harmonious answer provided by the bona fide spiritual master, saintly persons in his disciplic succession, and their scriptures (guru-s\u0101dhu-\u015b\u0101stra<\/em>.)<\/p>\n

Moreover, \u015ar\u012bla Baladeva Vidy\u0101bh\u016b\u1e63a\u1e47a, commentating on Ved\u0101nta-s\u016btra<\/em> (1.1.1), writes in his Govinda-bh\u0101\u1e63ya<\/em>, commentary that there are five things to be considered before concluding anything from \u015b\u0101stra<\/em>:<\/p>\n

(1) vi\u1e63aya<\/em>, or proposition,
\n(2) sa\u1e41\u1e63aya<\/em> or doubt,
\n(3) p\u016brva-pak\u1e63a<\/em> or counter-proposition,
\n(4) siddh\u0101nta<\/em>, or the proper conclusion, and
\n(5) sa\u1e45gati<\/em>, or consistency between the proposition and the other parts of the \u015b\u0101stra. <\/em><\/p>\n

Furthermore, Baladeva explains that the fifth part of these (sa\u1e45gati<\/em>), involves these three further sub-types:<\/p>\n

(1) \u015b\u0101stra-sa\u1e45gati<\/em>: consistency with the other \u015b\u0101stras<\/em>
\n(2) adhy\u0101ya-sa\u1e45gati<\/em>: consistency with all chapters of the whole book, and
\n(3) pada-sa\u1e45gati<\/em>: consistency with the whole chapter.<\/p>\n

Only after passing the above test can anything be concluded from the \u015b\u0101stra<\/em> in question; so, it is erroneous to assume that \u015ar\u012bla Prabhup\u0101da taught something that has not been prescribed by \u015b\u0101stra<\/em>. It may not be explicitly prescribed by \u015ar\u012bmad-Bh\u0101gavatam<\/em> or N\u0101rada muni at some particular place, but the whole gamut of scriptures given to us by such great sages (N\u0101rada, Vy\u0101sa and so on) in disciplic succession (as defined by \u015ar\u012bla Prabhup\u0101da’s Caitanya-carit\u0101m\u1e5bta,<\/em> Madhya<\/em> 6.137 purport), must be carefully considered before reaching a specific conclusion.<\/p>\n

We can see many examples of this in \u015b\u0101stra<\/em>. For one example, in Bhagavad-g\u012bt\u0101<\/em> (1.36), \u015ar\u012bla Vi\u015bvan\u0101tha Cakravart\u012b \u1e6ch\u0101kura’s commentary explains that Arjuna (having been trained in \u015b\u0101stra<\/em>) concluded (by considering artha-\u015b\u0101stra<\/em>) that there is no sin in killing an aggressor.[1]<\/a><\/sup><\/sup> However, dharma-\u015b\u0101stra<\/em> overrides artha-\u015b\u0101stra<\/em>, according Y\u0101jñavalkya-sm\u1e5bti<\/em>,[2]<\/a><\/sup><\/sup> another standard authority. <\/em>And considering that, killing Dro\u1e47\u0101c\u0101rya, Bh\u012b\u1e63ma and so on, would certainly incur sin even though they supported the aggressors’ party. The critical point for our present discussion is that Arjuna didn’t only rely on one authoritative scripture before acting; he harmonized it with any potentially conflicting one, and thereby he could reach the proper conclusion.<\/p>\n

In practical life, too, one has to exercise this principle. Let us say there is an injunction that everybody must take bath before coming to ma\u1e45gala-\u0101rat\u012b.<\/em> However, it would be wrong to enforce that injunction even upon a physically sick devotee—although that sick devotee is also covered by the former instruction “Everybody must…”[3]<\/a><\/sup><\/sup> General prescriptions of \u015b\u0101stra<\/em> are applicable to everyone unless otherwise specifically proscribed of the same. For more examples, we can see Bhagavad-g\u012bt\u0101,<\/em> 3.16 and 3.17; the former verse is a general prescription, while the later one is a specific one.<\/p>\n

 <\/p>\n

P\u016brva-pak\u1e63a<\/em> (6):<\/strong> “\u015ar\u012bla Prabhup\u0101da followed scriptures, and at the same time transcended them in an inconceivable way while preaching in the west (e.g., opening brahmac\u0101ri\u1e47\u012b \u0101\u015bramas<\/em>). And he wasn’t unduly attached to the stereotypical scriptural conventions– otherwise he could not have spread K\u1e5b\u1e63\u1e47a consciousness worldwide. “Preaching is the essence,” he said. We should take the essence—shouldn’t we just follow \u015ar\u012bla Prabhup\u0101da without getting into scriptural details?”<\/p>\n

Comment: <\/strong>\u015ar\u012bla Prabhup\u0101da is a transcendental personality. His transcendental teachings and actions are evidence of it. However, \u015ar\u012bla Prabhup\u0101da, acting as an \u0101c\u0101rya<\/em>, always emphasized the principle of following the scriptures (Bhagavad-g\u012bt\u0101<\/em> 16.23-24). He always taught us – “Books are the Basis” (of our preaching or any actions), hence, it would be an error to think that he ever rejected or transgressed scriptures, as some misled devotees in our movement concluded due to limited understanding of pram\u0101\u1e47a-tattva<\/em>, (i.e., epistemology). Such misunderstanding leads to various apa-siddh\u0101ntas<\/em> (heterodoxies), as illustrated in a few examples below:<\/p>\n

(6a) “\u015a\u0101stra<\/em> is incomplete because it doesn’t provide solutions for every practical situation, especially in modern society. Therefore, it cannot be accepted as the ultimate authority for governing what is to be done or not, here and now.”<\/strong><\/p>\n

The fact is that \u015ar\u012bla Prabhup\u0101da’s purports are full of details explaining exactly how to apply scriptural injunctions; indeed, this is why he wrote them. If we conclude that there are no guidelines ordained by the \u015b\u0101stras<\/em> on dealing with the emergency situations or crisis (technically known as “\u0101pad-dharma<\/em>“) typical of modern life—such as those confronted even by \u015ar\u012bla Prabhup\u0101da during his preaching—we may easily even wrongly conclude that our scriptures are incapable of guiding us in any and all situations—and that as such, \u015ar\u012bla Prabhup\u0101da needed to violate them. But such a conclusion goes against \u015ar\u012bla Prabhup\u0101da’s own instructions—and those of and Lord K\u1e5b\u1e63\u1e47a (Bhagavad-g\u012bt\u0101<\/em> 16.24). So, we should instead carefully consider the following excerpt from \u015ar\u012bla Prabhup\u0101da’s CC Madhya 20.352 purport:<\/p>\n

\n

One should accept a thing as genuine by studying the words of saintly people, the spiritual master and the \u015b\u0101stra. The actual center is the \u015b\u0101stra, 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 \u015b\u0101stra, he is not a saintly person. The \u015b\u0101stra is the center for all.<\/p>\n<\/blockquote>\n

Within the context: “One should accept a thing as genuine,”<\/em> there is no difference between speaking according to the revealed scriptures and acting according to the revealed scriptures, for by the word “speaking”, “acting” has already been implied; speaking is an action.<\/p>\n

Therefore, it is to be concluded that \u015ar\u012bla Prabhup\u0101da’s books are indeed relevant, remain fully authoritative, and applicable for the next ten-thousand years, just as he suggested. As Vy\u0101sadeva emphasized that everything in spiritual realization must be based on \u015b\u0101stra<\/em> (Ved\u0101nta-s\u016btra. 1.1.3), so \u015ar\u012bla Prabhup\u0101da said, “Books are the basis.”<\/p>\n

(6b) “An \u0100c\u0101rya like \u015ar\u012bla Prabhup\u0101da could violate scriptures.”<\/strong><\/p>\n

The following is the definition of “\u0101c\u0101rya” from V\u0101yu-pur\u0101\u1e47a and many other authoritative sm\u1e5btis:<\/p>\n

\n

\u0101cinoti ya\u1e25 \u015b\u0101strartham <\/em>
\n \u0101c\u0101re sth\u0101payaty api<\/em>
\nsvayam \u0101carate yasm\u0101d <\/em>
\n \u0101caryas tena k\u012brtita\u1e25<\/em><\/p>\n

“One is called an \u0101c\u0101rya because he has studied and understood the meaning of the scriptures, he practices what he preaches, and he establishes this meaning in the behavior of others.”<\/p>\n<\/blockquote>\n

Wrongly assuming that because \u015ar\u012bla Prabhup\u0101da is an \u0101c\u0101rya, he could violate scriptures, that directly contradicts the very definition of \u0101c\u0101rya by our own gurus, s\u0101dhus, and \u015b\u0101stras. <\/p>\n

One might further argue that \u015ar\u012bla Prabhup\u0101da knew the deeper essence or spirit of scriptures, and therefore, he only apparently violated scriptures without going against their essence. In that case, the question may arise as to what constitutes the essence\/spirit of the scriptures—and<\/p>\n

how one could know it without studying from guru-parampar\u0101 or at the least learning that essence from those learned in the scriptures in guru-parampar\u0101 (unless one is guided by Lord K\u1e5b\u1e63\u1e47a personally, the source of all Vedic knowledge). Thus, in any situation, an \u0101c\u0101rya abides by the scriptures.<\/p>\n

(6c) “\u015ar\u012bla Prabhup\u0101da wasn’t an \u0101c\u0101rya whose every action or example, could ever be emulated by his followers.” <\/strong><\/p>\n

This false assumption is common among so-called “\u1e5atvik” theorists. If it is accepted that \u015ar\u012bla Prabhup\u0101da (follows yet also transcends scriptures inconceivably, then it may raise a doubt as to how a person less advanced than \u015ar\u012bla Prabhup\u0101da could ever guide others in challenging situations based on scriptures.<\/p>\n

There is a solution given by the scriptures to deal with any situations in life even when the var\u1e47\u0101\u015brama<\/em> ideals are not perfectly in place. Manu-sm\u1e5bti<\/em> (2.6) directs as follows: <\/p>\n

\n

vedo’khilo dharma-m\u016bla\u1e41<\/em>
\n  sm\u1e5bti-\u015b\u012ble ca tad-vid\u0101m <\/em>
\n\u0101c\u0101ra\u015b caiva s\u0101dh\u016bn\u0101m <\/em>
\n \u0101tmanas tu\u1e63\u1e6dir eva ca<\/em><\/p>\n

“<\/strong>The sources of ascertaining dharma are: (1) The Vedas, (2) the sacred tradition (Manu-sm\u1e5bti and so on) given by knowers of the Vedas, (3) the conduct of virtuous men who know Vedas, and (4) self-satisfaction of virtuous men who know Vedas.” (The above translation is based on the commentaries of traditional scholars like Medh\u0101tithi, Kulluka, Vijñ\u0101ne\u015bvara, and so on)<\/p>\n<\/blockquote>\n

As far as the sources of dharma are concerned, both Vai\u1e63\u1e47avas and Sm\u0101rtas accept \u015bruti, sm\u1e5bti, and sad\u0101c\u0101ra (authorized behavior) as valid evidence (pram\u0101\u1e47a<\/em>). Regarding Var\u1e47\u0101\u015brama-dharma practices, they mainly differ their respective philosophical outlook regarding those practices.<\/p>\n

It is not that only Vedas are considered as the pram\u0101\u1e47a<\/em> for ascertaining dharma (i.e., what is or is not to be done). Y\u0101jñavalkya-sm\u1e5bti<\/em> holds the same opinion of Manu-sm\u1e5bti<\/em>.[4]<\/a><\/sup><\/sup> Thus, even on topics that are not explicit in the scriptures, the opinion of sacred tradition, the conduct of virtuous men, and such persons’ own discretion (\u0101tmana\u1e25 tu\u1e63\u1e6di\u1e25<\/em>) are each considered as valid evidence. All the traditional commentators on dharma-\u015b\u0101stras<\/em>—viz., Medh\u0101tithi, Kulluka, Vijñ\u0101ne\u015bvara, and so on—agree on this point. <\/p>\n

In fact, one major commentator, Medh\u0101tithi, says regarding self-satisfaction of knowers of the Vedas (\u0101tmana\u1e25 tu\u1e63\u1e6di\u1e25<\/em>), that those who know the Vedas will not take pleasure in adharma<\/em> as a matter of course; this is why whatever they decide should be accepted as dharma<\/em>. He gives an analogy of a mongoose: A mongoose will bite only those plants that kill poison, and therefore it can be concluded that whatever plants get bitten by mongoose are said to be killers of poison.  <\/p>\n

One can also remember the incident from Mah\u0101bh\u0101rata wherein Yudhi\u1e63\u1e6dhira concludes that Draupadi could accept all five brothers as husbands. Because no sinful or adh\u0101rmika<\/em> thought could ever enter his mind, there could be no adharma in this thought.<\/p>\n

Another standard sm\u1e5bti<\/em> commentator, Vijñ\u0101ne\u015bvara, comments on Y\u0101jñavalkya-sm\u1e5bti<\/em>[5]<\/a><\/sup><\/sup> that a person who is highly advanced in spiritual life (adhy\u0101tma-vittama\u1e25<\/em>) and who knows Vedas and dharma<\/em>–\u015b\u0101stras<\/em> (veda-dharma-s\u0101strajñam ca<\/em>) is himself also an authority on dharma<\/em>.  <\/p>\n

 Also, see the following from Manu-sm\u1e5bti<\/em> (12.108):<\/p>\n

\n

If the question should arise— “How should it be in regard to those points upon which the laws have not been declared?”— [The answer is that]—whatever the cultured br\u0101hma\u1e47as<\/em> declare, that shall be the undoubted law.<\/p>\n<\/blockquote>\n

After this verse Manu goes on defining “\u015bi\u1e63\u1e6da-br\u0101hma\u1e47a<\/em>” in the proceeding verse: “” A “cultured Br\u0101hma\u1e47a” (\u015bi\u1e63\u1e6da-br\u0101hma\u1e47a<\/em>) is “artha-k\u0101me\u015bu asakta\u1e25<\/em>,” one unattached to wealth and sensual pleasures, who has learnt the Veda along with its supplements (sm\u1e5btis, itih\u0101sas, pur\u0101\u1e47as<\/em>) in the right manner, and who is guided directly by the revealed texts.<\/p>\n

 <\/p>\n

The following links to these texts provide more details:<\/p>\n

https:\/\/www.wisdomlib.org\/hinduism\/book\/manusmriti-with-the-commentary-of-medhatithi\/d\/doc202290.html<\/a><\/p>\n

https:\/\/www.wisdomlib.org\/hinduism\/book\/manusmriti-with-the-commentary-of-medhatithi\/d\/doc145586.html<\/a><\/p>\n

 <\/p>\n

Summary:<\/strong><\/h2>\n

In any case, adherence to the Vedas is mandatory to ascertain dharma. \u015ar\u012bla Prabhup\u0101da’s loyalty to the scriptures is reflected in both his teachings as well as his application of them. Furthermore, he was directly guided by Lord K\u1e5b\u1e63\u1e47a, the source of all knowledge. Therefore, his personal discretion under any circumstances should be treated as a law of dharma as per Vedic literatures.<\/p>\n

Devotees who are not directly guided by Lord K\u1e5b\u1e63\u1e47a, and thus, not as advanced as \u015ar\u012bla Prabhup\u0101da, must adhere to \u015b\u0101stra <\/em>(\u015bruti-sm\u1e5bti-sad\u0101c\u0101ra<\/em>), and become qualified as “\u015bi\u1e63\u1e6da,<\/em>” or cultivated to ascertain dharma<\/em>, for the fourth source of dharma<\/em> i.e. self-satisfaction (\u0101tmanas tu\u1e63\u1e6dir eva ca<\/em>) is applicable to only such \u015bi\u1e63\u1e6das<\/em>.<\/p>\n

Within the context of ISKCON, the (past, present, and future) GBC has been instructed to work toward creating such \u015bi\u1e63\u1e6das.<\/em> Or at least it must consult such authorities (whether past or present) in order to ascertain dharma<\/em>. This is germane and vital to \u015ar\u012bla Prabhup\u0101da’s mandate for the GBC to implement var\u1e47\u0101\u015brama-dharma<\/em> within his society. \u015ar\u012bla Prabhup\u0101da personally expected a room for improvement in terms of directing ISKCON from GBC when he formed it. Kindly see the following:   <\/p>\n

\n

But we want still more improvement<\/em> <\/strong>in the standard of Temple management, propaganda for Krishna Consciousness, distribution of books and literatures, opening of new centers and educating devotees to the right standard.. [Legal document: Direction of Management, July 28, 1970]      <\/p>\n<\/blockquote>\n

Now, a doubt may arise: while ascertaining dharma<\/em>. we may come across different opinions of \u015bi\u1e63\u1e6das<\/em> who have always followed scriptures. How should we decide the right course of action or dharma<\/em> among them?<\/p>\n

At the outset, we have to examine whether or not someone is really qualified based on Manu (2.13 and 12.109). Except for careful scrutiny, there is no way we can identify \u015bi\u1e63\u1e6das<\/em>. The same scrutiny is expected in identifying a guru or sanny\u0101s\u012b<\/em> in ISKCON.<\/p>\n

It isn’t unusual to have different opinions among \u015bi\u1e63\u1e6das<\/em> or cultured men. If such differences remain even after applying traditional exegetical principles (m\u012bm\u0101\u1e41s\u0101), then it is to be concluded that these differences constitute valid options for a particular action. There are many instances of this in the scriptures. And, in such cases, we can choose the one that is most in line with our guru-parampar\u0101.<\/p>\n

\u0100c\u0101rya Baladeva Vidy\u0101bh\u016b\u1e63a\u1e47a, commentating on Vi\u1e63\u1e47u-sahasra-n\u0101ma (139) says that the Vedas, m\u012bm\u0101\u1e41s\u0101-s\u016btras, \u015bilpa-\u0101di-karma<\/em> (various traditional arts and crafts) and so on have emanated from Lord Jan\u0101rdana, the son of Devak\u012b named K\u1e5b\u1e63\u1e47a. In particular, Baladeva glosses the term m\u012bm\u0101\u1e41s\u0101-s\u016btras<\/em> as scriptures that ascertain the meaning of the Vedas (tad-artha-nir\u1e47et\u1e5b\u1e47i m\u012bm\u0101\u1e41s\u0101 -s\u016btr\u0101\u1e47i<\/em>). These m\u012bm\u0101\u1e41s\u0101-s\u016btras<\/em> are a tool to logically harmonize various (apparently contradictory or controversial) statements from the scriptures.<\/p>\n

One should not wrongly confuse this m\u012bm\u0101\u1e41s\u0101 <\/em>process with the m\u012bm\u0101\u1e41s\u0101-dar\u015bana<\/em> (one of the six philosophical systems). Gau\u1e0d\u012bya Vai\u1e63\u1e47ava \u0101c\u0101ryas have extensively used m\u012bm\u0101\u1e41s\u0101-s\u016btras<\/em> in their various explications, yet they always reject the atheistic school that shares the name m\u012bm\u0101\u1e41s\u0101<\/em>. <\/p>\n

If we happen to face clashes between various dharmas<\/em>, m\u012bm\u0101\u1e41s\u0101-s\u016btras<\/em> help to prioritize dharmas<\/em>. It is not that scriptures do not allow prioritizing and compromising dharmas<\/em> as and when needed. Therefore, the \u0101c\u0101rya sometimes adjust or compromise certain lower dharmas<\/em> in relation to higher dharmas<\/em> for some time in particular circumstances—in order to propagate K\u1e5b\u1e63\u1e47a consciousness far and wide in today’s challenging situations. But gradually he should resume the norm once the situation is normalized (an\u0101padi<\/em>). \u015ar\u012bla Prabhup\u0101da suggests this ideal in \u015ar\u012bmad-Bh\u0101gavatam<\/em>(1.17.16, purport):<\/p>\n

\n

Such sva-dharma might be violated in cases of emergency, if one is forced by circumstances, but they cannot be violated in ordinary times.[6]<\/a><\/sup><\/sup><\/p>\n<\/blockquote>\n

At the same time, it’s also an imperative to think in the direction of creating an atmosphere wherein dharma<\/em> as well as paro-dharma<\/em> (i.e., K\u1e5b\u1e63\u1e47a Consciousness) can be followed without needless concoctions and unauthorized compromises. There could be achieved by various ways—by developing ideal var\u1e47\u0101\u015brama<\/em> communities governed by devotees, encouraging Villagers to take up K\u1e5b\u1e63\u1e47a consciousness while protecting and nurturing their centuries-old dh\u0101rmika<\/em> or cultured practices and so on. That would be great examples of the ideal society as desired by \u015ar\u012bla Prabhup\u0101da and Lord K\u1e5b\u1e63\u1e47a.<\/p>\n

A classic example of prioritizing and compromising dharmas<\/em> is found in Mah\u0101bh\u0101rata<\/em> (Kar\u1e47a-parva<\/em>, chapter 69). Therein, Arjuna wanted to kill Yudhi\u1e63\u1e6dhira for urging him to give up his G\u0101\u1e47\u1e0d\u012bva bow for not having killed Kar\u1e47a, their formidable enemy. Lord K\u1e5b\u1e63\u1e47a had to intervene and He explained how Arjuna was mistakenly adhering to a lower form of dharma<\/em> that would have destroyed a higher form of dharma<\/em>. He further elaborated that if the result of speaking lies protects truth, then such a lie is also dharma—<\/em>whereas if the result of speaking truth destroys dharma<\/em>, that truth shouldn’t be spoken. The whole narration doesn’t instruct one to not speak truth; rather, it intends that sometimes speaking truth results in adharma<\/em>.  <\/p>\n

\u015ar\u012bla Prabhup\u0101da’s adjustments or compromise of some dharmas (for time being) in his preaching to the West are vivid examples of this principle. For instance, while representing the teachings of Vedic scriptures, \u015ar\u012bla Prabhup\u0101da unambiguously established in his books that unnecessary intermingling of men and women is animalistic, however, he could sense that such lofty ideal of men-women separation, though desirable—as it has been prescribed by Vedic scriptures, was practically infeasible to implement in his contemporary Western audience overnight. Moreover, without a clear understanding of roles between men and women, any sudden attempt at enforcing this practice could have discouraged many sincere seekers from embracing K\u1e5b\u1e63\u1e47a consciousness, as they were not yet prepared for such cultural expectations. Hence, \u015ar\u012bla Prabhup\u0101da had to tolerate such uncultured behaviour even though it was against what he preached in his books. However, he also wanted his “white elephants” to go to India to learn culture from there and also inspire Indians to regain their real wealth—K\u1e5b\u1e63\u1e47a consciousness.<\/p>\n

 <\/p>\n

Concluding Remarks:<\/strong><\/h2>\n

\u015a\u0101stra<\/em> has always been the center reference for \u015ar\u012bla Prabhup\u0101da’s actions, and being his followers, it’s our sacred duty to follow him in this regard. Our actions\/decisions should be based upon \u015b\u0101stra<\/em>, since going against \u015b\u0101stra<\/em> is whimsical: “He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.” (Bhagavad-g\u012bt\u0101<\/em>,16.23). \u015ar\u012bla Prabhup\u0101da was both a \u015bi\u1e63\u1e6da<\/em> (a follower of Vedic scriptures) and pragmatic in attracting everyone towards K\u1e5b\u1e63\u1e47a consciousness, however, his pragmatism wasn’t subjective but strictly based on Vedic scriptures! In other words, his considerations of time-place-circumstances were deeply rooted in Vedic scriptures, for only the discretion of a \u015bi\u1e63\u1e6da <\/em>is considered dharma or proper action according to Manu (12.108). The same doesn’t hold true for anyone who is not a \u015bi\u1e63\u1e6da! <\/em>And therefore, it’s crucial for our members to seriously consider receiving and\/or providing training into traditional \u015b\u0101stra-learning<\/em> to those who are acting as the leaders for the better direction of the society. And, so long we don’t have our own trained scholars deep into traditional way of \u015b\u0101stra-learning<\/em>, we can also think of consulting traditional scholars for the same. Let \u015b\u0101stras<\/em> prevail in every minute aspect of our life, as demonstrated by our founder-\u0101c\u0101rya, \u015ar\u012bla Abhayacara\u1e47\u0101ravinda Bhaktived\u0101nta Swami Prabhup\u0101da.<\/p>\n

das\u0101bh\u0101sa,<\/p>\n

Jaya Nityananda Dasa<\/p>\n

(“Nandagrama” Varnasrama Community Project)<\/p>\n

 <\/p>\n

Bibliography<\/strong><\/h3>\n
    \n
  1. Bhaktivedanta Swami Prabhup\u0101da. Bhagavad-g\u012bt\u0101 As It Is<\/em>. Los Angeles: Bhaktivedanta Book Trust, 1972.<\/li>\n<\/ol>\n

    ———. \u015ar\u012bmad-Bh\u0101gavatam<\/em>. 30 vols. Los Angeles: Bhaktivedanta Book Trust, 1972–1977.<\/p>\n

    ———. Caitanya-carit\u0101m\u1e5bta<\/em>. 17 vols. Los Angeles: Bhaktivedanta Book Trust, 1975.<\/p>\n

    ———. Lectures on Bhagavad-g\u012bt\u0101<\/em>. Honolulu, February 7, 1975.<\/p>\n

    ———. Room Conversation<\/em>. M\u0101y\u0101pura, February 14, 1977.<\/p>\n

    Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura. Caitanya-bh\u0101gavata Commentary<\/em>. Kolkata: Gaudiya Mission, 1930.<\/p>\n

    Baladeva Vidy\u0101bh\u016b\u1e63a\u1e47a. Govinda-bh\u0101\u1e63ya<\/em>. V\u1e5bnd\u0101vana: 18th century.<\/p>\n

    Madhv\u0101c\u0101rya. Commentary on Ved\u0101nta-s\u016btra<\/em>. U\u1e0dupi: 13th century.<\/p>\n

    Medh\u0101tithi. Manu-sm\u1e5bti with Commentary<\/em>. Translated at Wisdomlib. Accessed November 24, 2025. https:\/\/www.wisdomlib.org\/hinduism\/book\/manusmriti-with-the-commentary-of-medhatithi<\/a>.<\/p>\n

    Y\u0101jñavalkya. Y\u0101jñavalkya-sm\u1e5bti<\/em>. Translated at Wisdomlib. Accessed November 24, 2025. https:\/\/www.wisdomlib.org\/hinduism\/book\/manusmriti-with-the-commentary-of-medhatithi<\/a>.<\/p>\n

    Vi\u015bvan\u0101tha Cakravart\u012b \u1e6ch\u0101kura. Commentary on Bhagavad-g\u012bt\u0101<\/em>. V\u1e5bnd\u0101vana: 17th century.<\/p>\n

     <\/p>\n

    Foot Notes<\/h2>\n
      \n
    1. \n

      This term (called \u0101tat\u0101y\u012b<\/em> in Sanskrit) is defined in \u015ar\u012bla Prabhup\u0101da’s 1.36 purport. ↑<\/a><\/p>\n<\/li>\n

    2. \n

      artha-\u015b\u0101str\u0101t tu balavad dharma-\u015b\u0101stram iti sthiti\u1e25 (Y\u0101jñavalkya-sm\u1e5bti 2.21)<\/em> ↑<\/a><\/p>\n<\/li>\n

    3. \n

      In the language of logic, this is called “s\u0101m\u0101nya-vi\u015be\u1e63a-ny\u0101ya” or in other words, general and specific instructions. ↑<\/a><\/p>\n<\/li>\n

    4. \n

      \u0100c\u0101ra-adhy\u0101ya, upodgh\u0101ta-prakara\u1e47a, verse 7. ↑<\/a><\/p>\n<\/li>\n

    5. \n

      \u0100c\u0101ra-adhy\u0101ya, upodgh\u0101ta-prakara\u1e47a, verse 9. ↑<\/a><\/p>\n<\/li>\n

    6. \n

      To know more on how to apply m\u012bm\u0101\u1e41s\u0101<\/em> or exegetical principles, kindly see the following video entitled “How to Identify? What is Principle and What is Detail –A Brief Exposition from Vedic Hermeneutics,<\/em>” rendered by HG D\u0101modara Prabhu. The following is the link:<\/p>\n

      https:\/\/guru-sadhu-sastra.blogspot.com\/p\/principles-and-details-how-to-identify.html<\/a> ↑<\/a><\/p>\n<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

      \u015ar\u012bla Prabhup\u0101da, the founder-\u0101c\u0101rya of ISKCON, personally followed \u015b\u0101stra in all circumstances, and similarly taught his disciples to do the same. […]<\/p>\n","protected":false},"author":3,"featured_media":914,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-902","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized"],"yoast_head":"\nHow \u015a\u0101stra is Our Center Reference in All Circumstances - \u00c7\u00e4stra-cak\u00f1u\u00f9-pari\u00f1at<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sastra-caksuh-parisat.org\/?p=902\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"How \u015a\u0101stra is Our Center Reference in All Circumstances - \u00c7\u00e4stra-cak\u00f1u\u00f9-pari\u00f1at\" \/>\n<meta property=\"og:description\" content=\"\u015ar\u012bla Prabhup\u0101da, the founder-\u0101c\u0101rya of ISKCON, personally followed \u015b\u0101stra in all circumstances, and similarly taught his disciples to do the same. 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