Srimad Bhagavatam — Ekadasha Skandha, Shloka 8
Bhakti as the Supreme Process; Detachment and the Rudiments of Meditation
एवं प्रकृतिवैचित्र्याद् भिद्यन्ते मतयो नृणाम् । पारम्पर्येण केषाञ्चित् पाषण्डमतयोऽपरे ॥ ८ ॥
evaṁ prakṛti-vaicitryād bhidyante matayo nṛṇām pāramparyeṇa keṣāñcit pāṣaṇḍa-matayo ’pare
ഇങ്ങനെ പ്രകൃതിയുടെ വൈചിത്ര്യം മൂലം മനുഷ്യരുടെ അഭിപ്രായങ്ങളും ബുദ്ധിയും വ്യത്യസ്തമാകുന്നു. ചിലരുടെ ദർശനങ്ങൾ പരമ്പരയും സമ്പ്രദായവും വഴി കൈമാറപ്പെട്ട ഈശ്വരവിശ്വാസപരമാണ്; മറ്റുചില അധ്യാപകർ നേരിട്ട് നാസ്തിക പാഷണ്ഡ നിലപാടുകൾ പിന്തുണയ്ക്കുന്നു.
The word keṣāñcit refers to those persons in various parts of the world who are ignorant of the Vedic conclusion and thus concoct many unauthorized and ultimately fruitless philosophies of life. Pāṣaṇḍa-matayaḥ refers to those who directly oppose the Vedic conclusion. Śrīla Viśvanātha Cakravartī Ṭhākura has given a most interesting example, as follows. The water of the Ganges is always pure and very sweet. On the banks of that great river, however, there are several types of poisonous trees whose roots drink up the Ganges water from the soil and use it to produce poisonous fruits. Similarly, those who are atheistic or demoniac utilize their association with Vedic knowledge to produce the poisonous fruits of atheistic or materialistic philosophy.
FAQs
This verse explains that differences in people’s material dispositions (prakṛti-vaicitrya) cause their opinions and spiritual conclusions to diverge—some align with authentic disciplic tradition, while others follow misleading doctrines.
In the Uddhava Gita, Kṛṣṇa instructs Uddhava on how to discern truth amid many competing philosophies, emphasizing the role of genuine paramparā over confused or pretentious teachings.
Evaluate teachings by their grounding in authentic tradition and their capacity to purify character and deepen devotion, rather than being swayed by novelty, sectarianism, or self-serving interpretations.