Untenability of the Sampradaya argument by Iskcon-2

Previously we have looked at how the Sampradaya argument of Iskcon becomes invalid if we look at the Upanishads themselves. There are other criticisms on the Sampradaya argument of Iskcon, however we will not go into that. Once we quote Bhagavata verses, this will completely remove any doubt on what Upanishad says, and how Bhagavatam is completely inline with what was presented in the previous article.

Let us look at the Bhagavatam verses below

 अन्ने प्रलीयते मर्त्यं अन्नं धानासु लीयते ।

 धाना भूमौ प्रलीयन्ते भूमिर्गन्धे प्रलीयते ॥ २२ ॥

 Translation: The mortal is melted into food, the food is melted into the seed, the seed is melted into the earth, the earth into smell.

 अप्सु प्रलीयते गन्ध आपश्च स्वगुणे रसे ।

 लीयते ज्योतिषि रसो ज्योती रूपे प्रलीयते ॥ २३ ॥

Translation: In water the smell is melted, the water goes back into taste, the taste is again melted into luminosity, the luminosity is again melted into sight.

 रूपं वायौ स च स्पर्शे लीयते सोऽपि चाम्बरे ।

 अम्बरं शब्दतन्मात्र इन्द्रियाणि स्वयोनिषु ॥ २४ ॥

Translation: Sight is melted into the wind, wind into the sense of touch, that sense of touch is again melted away into space, space into sound, the rest of the senses are melted into their own causes.

 योनिर्वैकारिके सौम्य लीयते मनसीश्वरे ।

 शब्दो भूतादिमप्येति भूतादिर्महति प्रभुः ॥ २५ ॥

Translation: That without change oh Sowmya that is again melted into the Mind of Ishwara, whatever has been told, sound

 स लीयते महान् स्वेषु गुणेशु गुणवत्तमः ।

 तेऽव्यक्ते संप्रलीयन्ते तत्काले लीयतेऽव्यये ॥ २६ ॥

Translation: That mind is again melted into the Gunas of Prakriti, the Gunas go back to the unmanifest state of Prakriti called Avyakta, this in turn is again melted into the changeless.

 कालो मायामये जीवे जीव आत्मनि मय्यजे ।

 आत्मा केवल आत्मस्थो विकल्पापायलक्षणः ॥ २७ ॥

Translation: Jiva who is of the nature of Maya and in time is merged into the Self which is me unborn. The Self is established in itself.  It is without any change what so ever.

Bhagavatam Canto 11 Chapter 24 verses 21-27

Now just notice the verses above, this proves without a doubt that this is very much inline with the Upanishads, it tells about proceeding from effect to cause and ultimately to the changeless Supreme reality.  The same methodology that is told in Chandogya Upanishad is again told here in a different way. Notice here that in the 24th verse, Uddhava is addressed as “Sowmya”, the very same way Uddalaka addresses Shvetahketu in the Chandogya Upanishad.

Also what is the main aim of Bhagavatam as per the Bhagavatam itself, following is the verse

सर्ववेदान्तसारं यद् ब्रह्मात्मैकत्वलक्षणम् ।
 वस्तु अद्वितीयं तन्निष्ठं कैवल्यैकप्रयोजनम् ॥ १२ ॥  

Reference: Canto 12, Chapter 13 verse 12

Translation: The essence of all Vedanta is the oneness of Atman and Brahman, the reality is Non-dual, to be established in that is Kaivalya, that is the whole purpose here.

So in short the whole purpose of Bhagavatam is to propose the oneness of Atman and Brahman and to be established in it.

This proves without doubt that Bhagavatam whom the Iskconites consider as the King of scriptures is also following the procedure as prescribed by the Upanishads. The Sampradaya argument by Iskcon is proved to be bogus with this.