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EDITORIAL  Non-Sectarian: Sectarian BY PRABHUPADA DASA ADHIKARI EDITORIAL, Feb 4 (VNN) — We Are Sectarian And Non-Sectarian By Nature The underlying nature of each and every human being is the same. All humans are subject to the influence of their three modes of nature. They must submit to the laws of nature in the form of gravity, light, atmosphere and the related effects upon the body. All humans must communicate with some form of language, writing, music and dance. However, from this foundation of oneness, we see an infinite display of difference. Language is one - all humans have language. Language is different - humans speak in thousands of languages and dialects. The human form is one - all humans have head, two arms, torso and two legs. The human form is different - no two human bodies are the same and there are hundreds of ethnic and racial varieties. The underlying philosophy of each and every Gaudiya Vaisnava Person is the same. All Gaudiya Vaisnava's accept the authority of Srimad Bhagavatam, Srimad Bhagavad Gita, Sri Caitanya Caritamrita, veritably the entire tome of writings flowing from Sri Caitanya Mahaprabhu and previously in the Vedas. In this manner all Gaudiya Vaisnava People have a common Philosophical and Cultural ancestry. Our Sampradaya stands supreme in the brilliance of its acintya bhedabheda philosophy of "simultaneous oneness and difference". Human beings are by nature a social beings due to the impulse of the modes of nature and the intrinsic design of the species. "Catur varnyam maya sristha guna karma vibhagasa..." Humans are forced to act according to the impulses born of the modes of nature. A person of intelligence will act according to that nature, for to resist, is a source of imbalance in natures arrangement. This principle holds true also in the design of the Gaudiya Vaisnava Sampradaya, which is founded on the ancient principle of disciplic succession. Although the philosophical and cultural heritage of the Gaudiya Vaisnava People is identical there are also a myriad of variations in its expression. No two Guru.'s have the exact same manner in presenting Krishna consciousness. The philosophy is invariably drawn from the same sources buts it's expression will take the form transferred from Guru to sishya. This establishes a logical foundation for inter-Vaisnava etiquette and [Good Manners]. Each disciple accepts the words of the Guru as absolute. The instructions of the Guru are the life of spiritual advancement. This is a generic principle and practice among not only all Vaisnava's but nearly all systems of organization. Rules exist for the integrity and optimum function of an organization. Rules must be followed in order to reach any goal. When a disciple of Guru A is in the company of Guru B that person must listen carefully and offer all respect. The proper etiquette of the disciple of Guru A is to appreciate the identical origin of philosophy and respect the variations in its expression among that Guru's shishyas. Later, in the company of that Guru's disciples one must respect any differences and not attempt to bring them up for debate. If the disciple of Guru A is mature there will be no question of making an issue of the different ways in which that Guru instructs his shishyas. Inter-Vaisnava communication must always rest on the principle of simultaneous oneness and difference. There is nothing to gain by the introduction of contention among disciples of different Guru's. If the disciple of Guru A sees unsettling differences in the camp of Guru B it is not that disciples duty to present these to the disciples of Guru B nor to Guru B directly. The proper etiquette is for that disciple to return to Guru A and present the situation for further enlightenment and instruction. In the company of Guru B the disciple of Guru A must observe the proper etiquette. However, in one's own home or field of preaching, one is duty bound to present the teachings of their Guru, as he has presented his realizations and vision. The problem among many Vaisnava individuals and organizations of particular Guru's is that there is not this more mature understanding. What happens in many cases is this: [1] The disciples of Guru A go to visit the camp of Guru B. They see some differences that unsettle their minds and they immediately approach the disciples of that Guru and begin to vent their different points of view. Immediate contention follows and a rift is formed along this boundary of ignorance. [2] The disciples of Guru B go to visit the camp of Guru A. They begin to chant the glories of their Guru and exclaim how he is the current Acarya for all to follow. This also causes immediate contention and a rift is formed along that boundary of ignorance. In both cases one sees a plain and simple expression of "Bad Manners." It is a perfectly normal and acceptable manifestation of the simultaneous oneness and difference principle that one Guru will have a different manner of presentation than another. It remains a matter of maturity among the disciples to understand and respect these differences instead of blundering foolishly into the camp decorated with the trappings of bad manners. Many organizations offer public gatherings and anyone can go to hear the Holy Name, take Prasadam and associate in relation to the philosophy and culture. It is also acceptable for disciples of Guru A to visit the public program sponsored by the disciples of Guru B. In that assembly the disciples of Guru A maintain the proper etiquette of understanding and respect for differences. It is not their position to make contention in the camp of their host. Nor is it their position to approach the guests in that camp with a presentation of their own different understanding. It is a manifestation of extremely bad manners for a disciple of Guru A to approach a guest of Guru B, in his own camp, and begin to present the different program of Guru B. This is tantamount to vaisnava aparadha. The proper action of the disciples of Guru A is to attend all functions of other Guru's with utmost respect, without contentious dealings. In their own public presentations, for the pleasure of their Guru, they are duty bound and happy to present the unique understanding of their Guru. They must always remember how they would feel and react if disciples of Guru B came to their public gathering and began to canvass their guests with the different program of Guru B. In the camps of each Guru the disciples would naturally feel offended, defensive and inclined to bar such offenders. In the case where disciples of Guru A are rejected by disciples of Guru B, for any reason, there is but one proper response. That is the response of maturity and respect, and that is to accept the rejection with dignity and not return. The disciples of Guru A may then take up the mission of their beloved Guru and present their own public program. In this manner they are free to present the teachings of their Guru to one and all, fully independent of the disciples of Guru B. Two twigs from the same branch do not depend on one another nor do they need one another to survive and grow. Their sole source of sustenance is in the branch from which they have both grown. In the current era, the main trunk of the Caitanya tree comes to many of the Gaudiya Vaisnava People through the branches of Srila Bhaktivinoda and Srila Bhaktisiddhanta. The many organizations that have sprung from Srila Bhaktisiddhanta Sarasvati are all linked by a common philosophy and culture. This is the aspect of oneness. On the other hand there is a manifestation of many branches sprouting from him. This is the aspect of difference. The branch of HDG AC Bhaktivedanta Swami is different than the various branches begun by his God brother's. These many branches are based on the identical philosophy and culture but have different ways of external manifestation. If everything was oneness without difference there would be no such manifestation of branches and twigs. The entire sampradaya would then appear as one huge trunk without branches or twigs. Difference is significant and it makes for much more peaceful dealings if those differences are understood and accepted. It makes for contention if one tries to merge the branches into one. All branches and twigs originate from Srila Bhaktisiddhanta Sarasvati but they each have their own space to grow in. It is a manifestation of not only bad manners but also immaturity, for individuals on one branch to make contention with those on other branches. Let each Guru and disciple spend time on strengthening the twig they have selected in an attempt to grow it into a strong branch capable of sprouting many more twigs, flowers and fruits. Cancer is a disease where certain cells act to destroy the cells of the body that maintains them. In a similar manner those who create contention among the branches and twigs of the Sampradaya can be likened to cancer cells. Cancer cells depend for their existence in devouring the healthy cells around them, only to expire when their appetite has killed the host. There are too many people in the world suffering who need immediate attention! To waste one minute in contention with other devotees on legitimate oneness and difference issues is an act of violence to the innocent and needy. It is the most heinous display of "Bad Manners and Stupidity" to make contention between branches and twigs when the word is on its way to hell in a hand basket! Will history look back with a saddened face and exclaim in lamentation, "The Vaisnavas fought among themselves while the world burned in ignorance!" Contact VNN about this story  Send this story to a friend
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