Questions & Answers
Is there a central authority in Hindusim?
In Hinduism there has never been a centralized ecclesiastical organization like there is in most branches of Christianity. In the Christian tradition, if a person wants to achieve self-realization or spiritual enlightenment or salvation, they join a particular church and become a baptized member of that organization. They then learn from the ecclesiastical priesthood who may or may not be made up of self-realized or spiritually enlightened souls. Therefore the individual seeker’s relationship is with the institution more than it is with any particular teacher or teachers.
In contrast, in the Vedic (Hindu) system, the seeker of the truth seeks out a person who is self-realized or enlightened in order to be taught and guided by that teacher. In order to be considered a bona fide teacher, one must be in a recognized disciplic succession (called parampara meaning “one after another”). The spiritual teachings and practices are handed down from spiritual master to disciple, and then those disciples in turn pass it down to their disciples, and so on. It has been this way for thousands of years.
Oftentimes, each disciple who achieves self-realization, starts their own mission to carry on the teachings and traditions that they received from their guru. Thus, from one founding guru or acharya who taught hundreds of years ago, we may now see thousands of individual missions and ashrams representing those teachings.
The lineages do not represent the continuation of a large institution which grows and expands through time as we see in most world religions, but rather, is a continuation of teachings through individual self-realized teachers.
In Hinduism there has never been a centralized ecclesiastical organization like there is in most branches of Christianity. In the Christian tradition, if a person wants to achieve self-realization or spiritual enlightenment or salvation, they join a particular church and become a baptized member of that organization. They then learn from the ecclesiastical priesthood who may or may not be made up of self-realized or spiritually enlightened souls. Therefore the individual seeker’s relationship is with the institution more than it is with any particular teacher or teachers.
In contrast, in the Vedic (Hindu) system, the seeker of the truth seeks out a person who is self-realized or enlightened in order to be taught and guided by that teacher. In order to be considered a bona fide teacher, one must be in a recognized disciplic succession (called parampara meaning “one after another”). The spiritual teachings and practices are handed down from spiritual master to disciple, and then those disciples in turn pass it down to their disciples, and so on. It has been this way for thousands of years.
Oftentimes, each disciple who achieves self-realization, starts their own mission to carry on the teachings and traditions that they received from their guru. Thus, from one founding guru or acharya who taught hundreds of years ago, we may now see thousands of individual missions and ashrams representing those teachings.
The lineages do not represent the continuation of a large institution which grows and expands through time as we see in most world religions, but rather, is a continuation of teachings through individual self-realized teachers.
Why do we sometimes hear of “splinter” groups in connection with Hinduism? Has Hinduism ever experienced anything like the Protestant break-away from the Catholic Church?
No, this type of split has not happened, and could not happen, because of the non-ecclesiastical nature of Hinduism where there is no central church or authority. Hindu lineages do grow and expand by branching, but this is frequently misunderstood by those raised with a Western mindset, who equate this organic branching with a fracturing or splintering off.
Unfortunately, it has become common for the media to speak in a derogatory manner by referring to Hindu practitioners as members of a “splinter” group. The term “splinter” is derisive and indicates the “splinter group’s” lack of bona fides. The idea of a “splinter group” is rooted in Christian bias and fails to recognize the differences between Hindu/Vedic theology and ecclesiastical Christianity on the subject of where spiritual authority resides.
In the Christian tradition (and a number of other religions), the ultimate authority is the “Church” and teachings based in the scriptures are normally passed down through a particular central organization or organizations. Oftentimes, each of these organizations claim that they are the exclusive disseminators of the truth of the scriptures and that only their particular preachers or teachers are legitimate or are representatives of the absolute truth or God.
Use of the term “splinter” is objectionable to Hindus as it goes to the very heart of one of the most important aspects of Hindu theology, the system of parampara or the passing down of spiritual knowledge via a succession of spiritual masters. In Hinduism, there never has been, nor is there now, any central church or group of churches or temples which act as, or claim to be the sole bona fide religious organization. In Hinduism the spiritual teachings from the Vedas are handed down in a continuous line from spiritual master to disciple.
Hindu scripture encourages those who are seeking self-realization to approach a bona-fide guru and take instruction from them.
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.
–Bhagavad-gita 4.34
A guru is qualified to be a guru based on their level of spiritual realization, not their ecclesiastical position in a religious organization or church. In Hinduism there is not just one guru, there can be many gurus at any given time. The numerous qualifications of a guru are listed in the Vedic literatures, but one of the most important is that he himself must be a disciple of a bona fide guru.
No, this type of split has not happened, and could not happen, because of the non-ecclesiastical nature of Hinduism where there is no central church or authority. Hindu lineages do grow and expand by branching, but this is frequently misunderstood by those raised with a Western mindset, who equate this organic branching with a fracturing or splintering off.
Unfortunately, it has become common for the media to speak in a derogatory manner by referring to Hindu practitioners as members of a “splinter” group. The term “splinter” is derisive and indicates the “splinter group’s” lack of bona fides. The idea of a “splinter group” is rooted in Christian bias and fails to recognize the differences between Hindu/Vedic theology and ecclesiastical Christianity on the subject of where spiritual authority resides.
In the Christian tradition (and a number of other religions), the ultimate authority is the “Church” and teachings based in the scriptures are normally passed down through a particular central organization or organizations. Oftentimes, each of these organizations claim that they are the exclusive disseminators of the truth of the scriptures and that only their particular preachers or teachers are legitimate or are representatives of the absolute truth or God.
Use of the term “splinter” is objectionable to Hindus as it goes to the very heart of one of the most important aspects of Hindu theology, the system of parampara or the passing down of spiritual knowledge via a succession of spiritual masters. In Hinduism, there never has been, nor is there now, any central church or group of churches or temples which act as, or claim to be the sole bona fide religious organization. In Hinduism the spiritual teachings from the Vedas are handed down in a continuous line from spiritual master to disciple.
Hindu scripture encourages those who are seeking self-realization to approach a bona-fide guru and take instruction from them.
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.
–Bhagavad-gita 4.34
A guru is qualified to be a guru based on their level of spiritual realization, not their ecclesiastical position in a religious organization or church. In Hinduism there is not just one guru, there can be many gurus at any given time. The numerous qualifications of a guru are listed in the Vedic literatures, but one of the most important is that he himself must be a disciple of a bona fide guru.
What is the difference between a “branch of Hinduism” and a “splinter group”?
In the Hindu tradition a guru/spiritual teacher may propagate the teachings of the Vedic literatures through an organization he founds/starts and he may have hundreds or even thousands of disciples. Such a guru has not “splintered” from his own guru or his guru’s organization. If any of his own disciples later endeavor to share or pass on the teachings they have received, they may choose to do so via an organizational vehicle they create for that purpose.
In the Vedas (the scriptures of the Hindus) this growth or expansion within a lineage is referred to as the development of branches/limbs from the same tree. The Sanskrit term is sakha, which literally means “branch” or “limb”. As a tree naturally grows it sends out shoots, which in the beginning may be thin and delicate, but over time may develop into great branches. All of the shoots and branches are part of the greater tree. Within a lineage this growth is accepted as evidence of the spiritual potency of the tree.
In the Western world there is some familiarity with the ISKCON society founded by Srila Bhaktivedanta Swami as a mission to promote the teachings of his own spiritual master. But most people are unaware that this society is in fact a branch or an offshoot of a greater spiritual tree known as the Brahma Madhva Gaudiya Vaishnava Sampradaya. The spiritual master of Srila Bhaktivedanta Swami had his own branch or preaching organization known as the Gaudiya Math, and the “great-grandfather” spiritual master of Srila Bhaktivedanta Swami also established his own vehicle/organization for outreach, known as the Nama-hatta.
In the Hindu tradition a guru/spiritual teacher may propagate the teachings of the Vedic literatures through an organization he founds/starts and he may have hundreds or even thousands of disciples. Such a guru has not “splintered” from his own guru or his guru’s organization. If any of his own disciples later endeavor to share or pass on the teachings they have received, they may choose to do so via an organizational vehicle they create for that purpose.
In the Vedas (the scriptures of the Hindus) this growth or expansion within a lineage is referred to as the development of branches/limbs from the same tree. The Sanskrit term is sakha, which literally means “branch” or “limb”. As a tree naturally grows it sends out shoots, which in the beginning may be thin and delicate, but over time may develop into great branches. All of the shoots and branches are part of the greater tree. Within a lineage this growth is accepted as evidence of the spiritual potency of the tree.
In the Western world there is some familiarity with the ISKCON society founded by Srila Bhaktivedanta Swami as a mission to promote the teachings of his own spiritual master. But most people are unaware that this society is in fact a branch or an offshoot of a greater spiritual tree known as the Brahma Madhva Gaudiya Vaishnava Sampradaya. The spiritual master of Srila Bhaktivedanta Swami had his own branch or preaching organization known as the Gaudiya Math, and the “great-grandfather” spiritual master of Srila Bhaktivedanta Swami also established his own vehicle/organization for outreach, known as the Nama-hatta.
Some say that Vaishnavism or Krishnaism is considered one of the largest branches of Hinduism. Yet I have heard Vaishnava gurus describe Vaishnavism as being different than Hinduism. Can you please clarify?
For devotees of Krishna, known as Vaishnavas, Krishna is the Absolute Truth; therefore, loving service to Krishna is completely transcendental. Transcendental meaning that it is beyond all labels. They accept that loving service to the Absolute Truth is the essence of religion, indeed the very definition of true spirituality or religion.
As such, loving service to Krishna is recognized as the eternal, natural function of the eternal atma or soul. Therefore, this eternal truth of one’s identity as the eternal, loving servant of the Supreme Soul always exists. It is the tie of eternal kinship. In that sense, Vaisnavism is not something that one can join or quit. It is not something that one can convert to, or away from. It is simply accepted as fact that everyone is connected to the Supreme Soul by this tie of kinship—whether one is aware of that connection or not.
Normally, when discussing different religions, people think in terms of joining or quitting or changing their religion or faith. For example, someone may ask, "When did you become a Hindu?" or "Why did you become a Christian?" and so forth. This is completely different from the Vaishnava teachings that we have an eternal relationship with the Supreme Person, the Supreme Soul.
So when the word "Vaishnava Hindu" is being referred to as a faith you can join or quit, that has a beginning and an end, then that is not Vaishnavism. However, if one is using the term "Vaishnava Hindu," to refer to an individual who recognizes the Absolute Truth of their spiritual identity, in other words their eternal relationship as loving servant of the Supreme Soul, then this is a correct or accurate description of a Vaishnava Hindu.
For devotees of Krishna, known as Vaishnavas, Krishna is the Absolute Truth; therefore, loving service to Krishna is completely transcendental. Transcendental meaning that it is beyond all labels. They accept that loving service to the Absolute Truth is the essence of religion, indeed the very definition of true spirituality or religion.
As such, loving service to Krishna is recognized as the eternal, natural function of the eternal atma or soul. Therefore, this eternal truth of one’s identity as the eternal, loving servant of the Supreme Soul always exists. It is the tie of eternal kinship. In that sense, Vaisnavism is not something that one can join or quit. It is not something that one can convert to, or away from. It is simply accepted as fact that everyone is connected to the Supreme Soul by this tie of kinship—whether one is aware of that connection or not.
Normally, when discussing different religions, people think in terms of joining or quitting or changing their religion or faith. For example, someone may ask, "When did you become a Hindu?" or "Why did you become a Christian?" and so forth. This is completely different from the Vaishnava teachings that we have an eternal relationship with the Supreme Person, the Supreme Soul.
So when the word "Vaishnava Hindu" is being referred to as a faith you can join or quit, that has a beginning and an end, then that is not Vaishnavism. However, if one is using the term "Vaishnava Hindu," to refer to an individual who recognizes the Absolute Truth of their spiritual identity, in other words their eternal relationship as loving servant of the Supreme Soul, then this is a correct or accurate description of a Vaishnava Hindu.
What is the system of learning from a guru?
It is very simple. Listen to what is being taught with an attitude that is neither cynical nor blindly accepting. Take what you are hearing into your heart. God is within your heart, and the more spiritually sensitive you become, you can sense Him confirming or rejecting what you are hearing. By listening with this attitude, if a teacher is teaching something that is not the transcendental truth, then you will know not to accept it. Likewise, if it is confirmed by the Lord within your heart and by scripture as true, then you accept it.
A student who blindly accepts anything the guru says or teaches is not a good student. A good student needs to soberly deliberate on everything he is hearing, not just be a blind follower. Unfortunately, sometimes when people become a student of a bona fide spiritual master, they think it will somehow be pleasing if they just blindly accept whatever it is they’re hearing.
But if you don’t take what you're hearing into your heart and sincerely and prayerfully consider it, then the confirmation or realization of the truth that you are hearing does not take place. Even if what the guru is teaching is the transcendental truth, the student will never truly realize that it is true, because he has not experienced confirmation of that truth from the Lord in the heart. On the other hand, if his teacher or so-called guru is not bona fide and is teaching nonsense, the student will not realize he is being misled. He’ll blindly accept untruths as truths and, in this way, be like a blind man following a blind man. Both will fall into the ditch. It is a pity because even if a student who accepts things blindly has the rare opportunity of hearing from a bona fide guru, that opportunity will have been squandered. On the other hand, if his teacher is a rascal, he will end up being misled, having accepted untruth as truth.
It is essential that a student be sincere and have faith that God will guide him from within. If one has a sincere desire to know the truth and has faith in the Lord in his heart, then whatever he hears from any teacher or reads in any book is placed before the Lord in his heart for the Lord to confirm as true or reject as untrue.
However, if one does not have a sincere desire to know the Absolute Truth, or if he does not have faith that God can and will guide him from within his heart, then he will not take what he hears or reads into his heart. Whatever he hears or reads will remain on a mental level, and that is useless.
It is very simple. Listen to what is being taught with an attitude that is neither cynical nor blindly accepting. Take what you are hearing into your heart. God is within your heart, and the more spiritually sensitive you become, you can sense Him confirming or rejecting what you are hearing. By listening with this attitude, if a teacher is teaching something that is not the transcendental truth, then you will know not to accept it. Likewise, if it is confirmed by the Lord within your heart and by scripture as true, then you accept it.
A student who blindly accepts anything the guru says or teaches is not a good student. A good student needs to soberly deliberate on everything he is hearing, not just be a blind follower. Unfortunately, sometimes when people become a student of a bona fide spiritual master, they think it will somehow be pleasing if they just blindly accept whatever it is they’re hearing.
But if you don’t take what you're hearing into your heart and sincerely and prayerfully consider it, then the confirmation or realization of the truth that you are hearing does not take place. Even if what the guru is teaching is the transcendental truth, the student will never truly realize that it is true, because he has not experienced confirmation of that truth from the Lord in the heart. On the other hand, if his teacher or so-called guru is not bona fide and is teaching nonsense, the student will not realize he is being misled. He’ll blindly accept untruths as truths and, in this way, be like a blind man following a blind man. Both will fall into the ditch. It is a pity because even if a student who accepts things blindly has the rare opportunity of hearing from a bona fide guru, that opportunity will have been squandered. On the other hand, if his teacher is a rascal, he will end up being misled, having accepted untruth as truth.
It is essential that a student be sincere and have faith that God will guide him from within. If one has a sincere desire to know the truth and has faith in the Lord in his heart, then whatever he hears from any teacher or reads in any book is placed before the Lord in his heart for the Lord to confirm as true or reject as untrue.
However, if one does not have a sincere desire to know the Absolute Truth, or if he does not have faith that God can and will guide him from within his heart, then he will not take what he hears or reads into his heart. Whatever he hears or reads will remain on a mental level, and that is useless.
Why does a disciple serve their guru?
An important part of the yoga process is to serve the guru or spiritual master. As Krishna states in the Bhagavad-gita 4:34:
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.
In the yoga system the guru serves the disciple by teaching him. And the disciple serves his guru in different ways, according to his ability. And of course, whatever service I might be able to offer my guru is nothing in comparison to the Transcendental Treasure that my guru is giving to me. Furthermore, I truly need my guru’s service, i.e., what he is giving to me. Whereas, the guru does not really need whatever service or material trinkets I might offer to him.
An important part of the yoga process is to serve the guru or spiritual master. As Krishna states in the Bhagavad-gita 4:34:
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.
In the yoga system the guru serves the disciple by teaching him. And the disciple serves his guru in different ways, according to his ability. And of course, whatever service I might be able to offer my guru is nothing in comparison to the Transcendental Treasure that my guru is giving to me. Furthermore, I truly need my guru’s service, i.e., what he is giving to me. Whereas, the guru does not really need whatever service or material trinkets I might offer to him.
Why does the guru accept service from their disciples?
It is crucial to understand that a bona fide guru finds his happiness in his loving relationship with the Supreme Friend, and not by being served or glorified by disciples, or flattered by the common man.
O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service in my life, birth after birth.
~ Sri Chaitanya
Although the bona fide guru feels lower than anyone else and feels unworthy of people’s respect, still his service is accepting such respect on behalf of the Supreme Lord. This is similar to an ambassador from a great country accepting respect when on a mission to a foreign country; he understands that the respect being shown him is a manifestation of others’ respect for the king or president he represents. The guru, knowing that he is representing the Supreme Lord who is deserving of all respect, cannot say, “Don’t show me any respect, I am just a worthless fool.” Such false humility would actually be an act of arrogance and self-centeredness. The bona fide guru accepts the respect of others in the context of his role as a representative of the Supreme Lord who is worthy of all respect.
It is crucial to understand that a bona fide guru finds his happiness in his loving relationship with the Supreme Friend, and not by being served or glorified by disciples, or flattered by the common man.
O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service in my life, birth after birth.
~ Sri Chaitanya
Although the bona fide guru feels lower than anyone else and feels unworthy of people’s respect, still his service is accepting such respect on behalf of the Supreme Lord. This is similar to an ambassador from a great country accepting respect when on a mission to a foreign country; he understands that the respect being shown him is a manifestation of others’ respect for the king or president he represents. The guru, knowing that he is representing the Supreme Lord who is deserving of all respect, cannot say, “Don’t show me any respect, I am just a worthless fool.” Such false humility would actually be an act of arrogance and self-centeredness. The bona fide guru accepts the respect of others in the context of his role as a representative of the Supreme Lord who is worthy of all respect.
What is the difference between a genuine student and a blind follower?
Accepting a guru does not mean the guru will do the walking for you. That’s not the guru’s responsibility. The guru introduces the disciple to the yoga path and tries to provide the tools, guidance, and inspiration to the disciple so that the disciple’s journey will be successful.
The guru’s responsibility is to love and give guidance and instruction to the disciple. But it is each individual student’s responsibility to learn and apply what he’s been given. A student or disciple is not a mindless blind follower, a robot, or a puppet. That is not a disciple. A disciple is responsible for his own decisions and his own future. The guru cannot do the walking for the disciple. A pseudo-disciple expects the guru to do all his thinking, make decisions for him, etc. That is not a disciple. That is a blind follower.
Accepting a guru does not mean the guru will do the walking for you. That’s not the guru’s responsibility. The guru introduces the disciple to the yoga path and tries to provide the tools, guidance, and inspiration to the disciple so that the disciple’s journey will be successful.
The guru’s responsibility is to love and give guidance and instruction to the disciple. But it is each individual student’s responsibility to learn and apply what he’s been given. A student or disciple is not a mindless blind follower, a robot, or a puppet. That is not a disciple. A disciple is responsible for his own decisions and his own future. The guru cannot do the walking for the disciple. A pseudo-disciple expects the guru to do all his thinking, make decisions for him, etc. That is not a disciple. That is a blind follower.
Does Hinduism teach its adherents to recognize a genuine spiritual teacher from the proverbial "wolf in sheep's clothing?" And what is the difference between a genuine spiritual teacher and a false one?
The genuine guru does not create or change the truth, but rather passes on the truth in a way suitable to the time, place, and circumstances. The truth is passed down from time immemorial through scripture and parampara (disciplic succession). Guru is not the source of the truth, guru is one who understands the truth, has realized that truth, and is passing that truth down to anyone who wants to receive it.
This is the nature of love. A bona fide guru loves his disciples, and therefore wants his disciples to be happy. So when he experiences his disciples growing spiritually and increasing in their spiritual love, then he feels successful. He feels very happy.
A false or charlatan teacher is one who does not fully appreciate that every single one of us is eternally an individual with free will. Such a charlatan or so-called guru wants to be God. He wants to be the Supreme Controller. As such, he does not want you to be the one who is making the decisions in your life. He falsely sees himself as your savior and your protector.
A false or charlatan teacher believes that something is true because he says it. Such a charlatan is therefore able to change the “truth.” He can say “black is black” today, but tomorrow he might say “black is white” and his followers will blindly accept that. A bona fide guru teaches that the truth is independent from all of us. The truth stands as the truth whether or not we acknowledge its truth. The fact that charlatan teachers have such an arrogant attitude is what makes them dangerous. If you understand this point that the truth is the truth whether we recognize it or not, then you will have the wisdom and spiritual understanding that will protect you from such charlatans.
The genuine guru does not create or change the truth, but rather passes on the truth in a way suitable to the time, place, and circumstances. The truth is passed down from time immemorial through scripture and parampara (disciplic succession). Guru is not the source of the truth, guru is one who understands the truth, has realized that truth, and is passing that truth down to anyone who wants to receive it.
This is the nature of love. A bona fide guru loves his disciples, and therefore wants his disciples to be happy. So when he experiences his disciples growing spiritually and increasing in their spiritual love, then he feels successful. He feels very happy.
A false or charlatan teacher is one who does not fully appreciate that every single one of us is eternally an individual with free will. Such a charlatan or so-called guru wants to be God. He wants to be the Supreme Controller. As such, he does not want you to be the one who is making the decisions in your life. He falsely sees himself as your savior and your protector.
A false or charlatan teacher believes that something is true because he says it. Such a charlatan is therefore able to change the “truth.” He can say “black is black” today, but tomorrow he might say “black is white” and his followers will blindly accept that. A bona fide guru teaches that the truth is independent from all of us. The truth stands as the truth whether or not we acknowledge its truth. The fact that charlatan teachers have such an arrogant attitude is what makes them dangerous. If you understand this point that the truth is the truth whether we recognize it or not, then you will have the wisdom and spiritual understanding that will protect you from such charlatans.