How can we continue our spiritual practice when we get no taste?

Answer Podcast

If we say that devotion means doing something anonymous or not in accordance with proper teachings, we need to habituate ourselves to see and understand such things repeatedly. So, what do we do in such situations? Broadly, there are three possibilities.

First, the devotee might actually be doing something wrong. In that case, we have a devotional duty to either protect that devotee—by helping them correct their behavior—or at least inform others so they are protected from any negative influence. This is one extreme.

The second possibility is the other extreme: it may be entirely our perception that the devotee is doing something wrong, when in fact, they are not. In many areas of life, while there are core principles of right and wrong, there are also details that allow for variation. Even if those details are handled differently, it doesn’t necessarily mean something is wrong.

Even within Krishna consciousness, we can’t expect everything to exist in a transcendental bubble, separated from the material world. It is practiced within the material world, which means it will naturally take different forms across different cultures. The way devotees practice Krishna consciousness in India might differ from how it’s practiced in the UK or Russia. Not entirely different, but with some cultural variations.

Even historically, within Gaudiya Vaishnavism itself—what to speak of Vaishnavism as a whole—the practices varied. For example, the way Gaudiya Vaishnavism was practiced in Bengal, Odisha, and Vrindavan differed significantly. There were different kirtan styles: for instance, the style of Narottama Dasa Thakura versus that of the Mayapur Vaishnavas.

So, not every difference is a deviation. We should be careful not to equate difference with deviation. Again, there are two extremes: either the person is genuinely wrong, or it is entirely our mistaken perception. Most of the time, however, the truth lies somewhere in between. There might be some error on our part in judging them, and there may also be something incorrect in their actions. It’s often a combination.

If we see someone repeatedly doing something that disturbs us, it’s best to seek clarification rather than jump to accusations. A simple conversation can go a long way. If we are close to the person, it’s best to speak directly with them. If we’re not comfortable doing so, we can speak to a senior devotee who knows both us and the other person—someone who won’t misunderstand either side.

It’s best not to start gossiping about the person, especially not in a general or public manner. And certainly, it’s terrible to post such things on the internet—“Oh, these devotees did this or that.” Unfortunately, some devotees seem to consider it their full-time service to Krishna to broadcast the faults of others to the whole world. That should definitely be avoided.

Now, if something seriously wrong is happening, then it is our duty to report it to a senior devotee. And if we ourselves are in a senior position, we may have to confront the issue. In such situations, it’s important to talk with others, not about others.

We may worry: “What will that person think if I ask them this?” That’s why we should ask respectfully. But seeking clarification is important.

If, even after asking, we don’t get a satisfactory explanation, then it’s best to keep a respectful distance. Every choice comes with consequences. If we believe something is wrong and feel we must take action, we may have to go on a campaign to stop it—but we should do so responsibly, not by publicly criticizing or blaspheming others. We should go through proper channels.

On the other hand, if we decide we don’t want to get involved, we can choose to keep our distance and say, “To me, this seems wrong. I personally won’t act like this, and I won’t encourage others to act like this. But I can’t change it right now, so I’ll keep a distance.”

Shastra is very broad and elastic—almost anything can be “accommodated” through Shastra. Whether that accommodation is justified is open to discussion. Ultimately, we are not in a position to judge the level of someone’s Vaishnavism.

So again, the approach could be: “To me, this is wrong. I won’t do this. I won’t encourage others to do this. But I can’t change it right now—so I will keep a respectful distance.”

We have to be willing to face the consequences of our choices—either take responsibility to try to change things, or learn to live with it. But very often, if we just try to clarify, things can be resolved.

So try to clarify. Seek clarification instead of making accusations. That often resolves things, doesn’t it?

Thank you very much.