Issue5_art7

$ECONSTRUCTING &AITH 'AUD YA 6AISN S AVISM AND THE 3CHOOL OF $ECONSTRUCTION ,EENA 4ANEJA

'

AUD YA 6AISN AVISM IS A (INDU RELIGIOUS MOVEMENT THAT EMERGED IN "ENGAL AND SWEPT ACROSS )NDIA BEGINNING IN THE SIXTEENTH CENTURY 4HE TERM 6AIS N AVISM REFERS TO THE CENTRAL DEITY 6ISN U WHO IS WORSHIPED WITH LOVE AND DEVOTION AS THE 3UPREME "EING 4HE ORIGINS OF THIS SECT CAN BE TRACED TO THE MAGNANIMOUS l GURE OF 3|R #AITANYA n

ITS FOUNDER #AITANYA WAS GUIDED BY ONE SIMPLE ABIDING PRINCIPLE THAT LOVING DEVOTION OR BHAKTII TO ,ORD 6IS N U +R S N A IS THE HIGHEST FORM OF SPIRITUAL EXPRESSION h(E ADVOCATED +RS N A BHAKTI AS A TOTAL FORM OF RELIGION THAT COULD BE FOLLOWED TO THE EXCLUSION OF EVERYTHING ELSE v )N THIS ARTICLE ) CONSIDER S|RADDHA OR FAITH AS DEl NED IN THE TRADITION OF 'AUD YA 6AISN AVISM IN LIGHT OF THE POSTMODERN THEORIST *ACQUES $ERRIDA S DECONSTRUCTIVE THEORY 3EVERAL POINTS OF CONTACT THOSE ILLUMINATED BY $ERRIDA S DISCUSSION ON THE GIFT IN HIS SEMINAL BOOKS 'IVEN 4IME ) #OUN TERFEIT -ONEY AND 4HE 'IFT OF $EATH WILL BE EXPLORED AS THEY PERTAIN TO THE NATURE OF S|RADDHAA IN THE 6AIS N AVA SCHOOL 7HAT ARE THE STAGES IN THE DEVELOPMENT OF FAITH ACCORDING TO THE BHAKTI SCHOOL (OW DOES THE BHAKTI MODEL OF FAITH COMPARE TO $ERRIDA S VIEW OF FAITH AS A TYPE OF GIFT (OW DO POSTMODERN REm ECTIONS ON SUCH RELIGIOUS TOPICS OFFER US WAYS TO RETHINK THE QUESTION OF FAITH 5NTIL RECENTLY THE INTELLECTUAL CONVERSATION BETWEEN THE DISCOURSES OF DECONSTRUCTION AND FAITH HAS BEEN CONl NED TO THE 7ESTERN RELIGIOUS TRADITIONS 4HIS ARTICLE AIMS TO EXPAND THIS DISCUSSION TO INCLUDE RELIGIOUS TRADITIONS OUTSIDE OF THE 7EST IN HOPES OF CONTRIBUTING TO THE DEARTH OF PHILOSOPHICAL INTERACTION BETWEEN POSTMODERN THOUGHT AND THE )NDIAN PHILOSOPHICAL TRADITION 4O THIS END IT SEEKS TO FORGE AN INTELLECTUAL BRIDGE BETWEEN TRADITIONAL )NDIAN THOUGHT AND 7ESTERN POSTMODERN PHILOSOPHY -OREOVER IT AIMS TO SHED LIGHT ON A SECT OF )NDIAN RELIGIOUS HISTORY THAT HAS RECEIVED LITTLE ATTENTION FROM 7ESTERN PHILOSOPHICAL AND RELIGIOUS ANALYSIS >HHJ: D8ID7:G

,EENA 4ANEJA

4HE QUESTION WE MUST l RST POSE IS WHAT IN GENERAL ACCOUNTS FOR THIS EXCLU SION AMONGST 7ESTERN SCHOLARSHIP 7HY $O 7E )GNORE THE %AST )N HIS )NDIAN 0HILOSOPHY !N )NTRODUCTION TO (INDU AND "UDDHIST 4HOUGHT

T 2ICHARD +ING EXPLICITLY ADDRESSES WHY THE %AST HAS BEEN HISTORICALLY EXCLUDED FROM 7ESTERN PHILOSOPHICAL THOUGHT (E ARGUES THAT )NDIAN THOUGHT HAS BEEN DISMISSED AS hINSUFl CIENTLY DISTINGUISHED FROM RELIGIOUS AND MYTHO LOGICAL IDEAS TO COUNT AS @PHILOSOPHY IN THE MATURE 'REEK SENSE OF THE TERMv &OLLOWING !RISTOTLE S DEl NITIONS OF THEORIAA AND PHRONESIS 7ESTERN THINKERS LIKE (USSERL AND (EIDEGGER CHARACTERIZED 'REEK THOUGHT AS THEO RETICAL OBJECTIVE NEUTRAL AND DETACHED FROM PRACTICAL CONCERNS ALLOWING THE THINKER TO VIEW THE WORLD IN A DISINTERESTED AND NONPARTICIPATORY MAN NER WHEREAS )NDIAN THOUGHT MORE MYTHICAL AND RELIGIOUS WAS DEl NED AS PHRONESIS OR PRACTICAL WISDOM MORE ENTWINED WITH THE HUMAN +ING LOCATES THE ORIGINS OF THIS FORM OF INTELLECTUAL /RIENTALISM IN THE %NLIGHTENMENT WHICH INSPIRED A COLONIAL ATTITUDE THAT ACCEPTS A RADICAL AND UNBREACHABLE DICHOTOMY BETWEEN %AST AND 7EST 4HIS ATTITUDE PRIVILEGED THE 7EST WITH A hUNIVERSALLY APPLICABLE MEANS OF ASSESSING TRUTH CLAIMSv AND EXCLUDED THE %AST WHICH WAS SEEN TO BE TOO STEEPED IN RELIGIOUS QUESTIONS +ING POINTS OUT THAT SUCH CLAIMS hINVOLVE A HIGHLY DUBIOUS SERIES OF HISTORICAL JUMPS A QUESTIONABLE CONCEPTION OF HUMAN NATURE AND A SIMPLISTICALLY LINEAR VISION OF CULTURAL DEVELOPMENT 0HILOSOPHY DOES NOT DE AS HOMOGENEOUS TELEOLOGICAL AND AUTONOMOUS v 4HE VELOP IN A CULTURAL VACUUM CLAIM TO A UNIVERSALITY OF REASON FOUND IN 7ESTERN PHI LOSOPHY WHICH WAS MADE ALL TOO OFTEN IN THE NINETEENTH CENTURY DID NOT RECOGNIZE THAT PHILOSOPHY DOES NOT DEVELOP IN A CULTURAL VACUUM 4HEY WERE GUILTY OF THE MYTH OF PURE REASON WITH ITS CLAIMS TO DISCERN THE TRUE NATURE OF REALITY IGNORING THE HISTORICAL SITUATEDNESS AND CULTURAL SPECIl CITY OF ALL DISCURSIVE PRACTICES !RE THE POSTMODERN DISCOURSES OF CONTEMPORARY PHILOSOPHY SUBJECT TO THESE SAME CRITICISMS 7HILE POSTMODERN THEORY HAS INEVITABLY BEEN CONCERNED WITH THE 7ESTERN PHILOSOPHICAL AND RELIGIOUS TRADITIONS THE GULF BETWEEN %AST AND 7EST IS FADING AS POSTMODERN THEORY REALIZES THE CULTURAL SPECIl CITY OF CONTEMPORARY 7ESTERN THOUGHT )N HIS BOOK $ERRIDA AND )N DIAN 0HILOSOPHY (AROLD #OWARD SUGGESTS THAT DEVELOPING A PHILOSOPHICAL Y DIALOGUE BETWEEN THESE TWO SIDES MAY BE LESS CHALLENGING THAN WE THINK

FOR ALTHOUGH THE PHILOSOPHIES OF THE %AST AND 7EST HAVE LARGELY IGNORED EACH OTHER THE CASE OF POSTMODERNITY OFFERS US HOPE PARTLY THROUGH ITS CLAIMS THAT PHILOSOPHY NEEDS TO RETHINK ITS OWN RATIONAL PREMISES 4HE

G:A><>DC :6HI L:HI

$ECONSTRUCTING &AITH

!MERICAN POSTMODERN PHILOSOPHER 2ICHARD 2ORTY FOR EXAMPLE ARGUES THAT PHILOSOPHY AS A RATIONAL DIALOGUE IN THE QUEST FOR COMMUNICABLE TRUTHS IS REJECTED BY POSTMODERN VIEWS OF PHILOSOPHY IN WHICH THE QUEST FOR A RATIONAL CONSENSUS IS SERIOUSLY UNDERMINED BY TECHNIQUES OF PARADOX AND BY DIFFERENCES IN STYLE AND THE NATURE OF WRITING ! SERIOUS SKEPTICISM CHARACTERIZES THIS VIEW OF PHILOSOPHY AND ITS ABILITY TO ACHIEVE ULTIMATE TRUTH #OWARD CONTINUES $ERRIDA S ENCOUNTERS WITH OTHER 7ESTERN PHILOSOPHERS OF THE OPPOSING RATIONALIST TRADITION THINKERS SUCH AS !USTIN AND 3EARLE ARE REALLY NON ENCOUNTERS "Y CONTRAST WHEN $ERRIDA S THOUGHT IS PUT TO GETHER WITH THE PHILOSOPHIES OF SOME OF THE GREAT )NDIAN PHILOSOPHERS

THINKERS SUCH AS "HARTRHARI 3|AM KARA !UROBINDO AND .AGARJUNA

WE l ND SIGNIl CANT GROUNDS FOR MUTUAL AGREEMENT 3O IT MAY WELL BE THE CASE THAT )NDIAN PHILOSOPHY RELATES MORE EASILY TO POSTMODERN THOUGHT THAN TO THE RATIONAL TRADITION OF 7ESTERN PHILOSOPHY #OWARD IS OPTIMISTIC THAT THE DISTANCE THAT ONCE SEPARATED BOTH SIDES FROM ENGAGING IN MUTUAL DIALOGUE MAY BE CROSSED BY THE RAFT OFFERED BY NEW DEl NITIONS OF PHILOSOPHY THAT DISENGAGE IT FROM ITS TRADITIONAL ORIGINS IN RATIONALISM OR THEORIA #ARL /LSON A CONTEMPORARY THINKER WHO HAS SOUGHT TO BRIDGE TOGETHER %ASTERN AND 7ESTERN PHILOSOPHIES AGREES THAT )NDIAN PHILOSOPHY HAS LONG RECOGNIZED THE LIMITATIONS OF REASON AND IT IS HERE IN THIS SPACE OF INTU ITION THAT A POSSIBLE DISCOURSE BETWEEN THE TWO MAY EMERGE "RINGING THESE TWO INTO DIALOGUE /LSON ASSERTS WILL RAISE NEW QUESTIONS FOR )NDIAN PHILOSOPHERS AND WILL OFFER POSTMODERN THINKERS A CHANCE TO GRASP THE KINDS OF PHILOSOPHICAL POSITIONS THEY ARE NOT WILL ING TO EMBRACE )T IS FOR THIS REASON THAT 7ESTERN )NDIAN PHILOSOPHY MAY PHILOSOPHERS ARGUES 2ICHARD +ING SHOULD BE MORE RELATE MORE EASILY TO INTERESTED IN ENGAGING WITH THE THOUGHT OF OTHER CUL TURES "Y EXAMINING THE THEORETICAL PERSPECTIVES OF A CULTURE OTHER THAN ONE S OWN ONE IS MORE LIKELY TO POSTMODERN THOUGHT THAN BECOME AWARE OF SOME OF THE CULTURAL BLIND SPOTS IN THE PHILOSOPHICAL TRADITIONS OF BOTH CULTURES &INALLY

TO THE RATIONAL TRADITION CONSIDERING )NDIAN PHILOSOPHY OR #HINESE OR !FRICAN PHILOSOPHY IS ALSO LIKELY TO PROVIDE INTELLECTUAL STIMULATION A NEW AND CREATIVE SYNTHESIS OF OLD IDEAS AND THE POTENTIAL FOR THE DEVELOPMENT OF NEW APPROACHES ORIENTATIONS AND WORLDVIEWS THAT WILL PROPERLY REm ECT THE DIVERSITY OF HUMAN EXPERIENCE )N ESSENCE WHAT ALL THESE THINKERS CALL FOR IS A GREATER MUTUAL EMPATHY AND UNDERSTANDING

>HHJ: D8ID7:G

,EENA 4ANEJA

4HE 3CHOOL OF 'AUD YA 6AISN AVISM 7ITH THESE PRELIMINARY REMARKS BEHIND US LET US TURN NOW TO A CLOSER EX AMINATION OF THE DEVOTIONAL SECT OF 'AUD YA 6AISN AVISM !LTHOUGH THE EIGHT VERSES KNOWN AS THE 3|IKSASTAKA ARE THE ONLY PHILOSOPHICAL WRITINGS ATTRIBUTED TO 3|R #AITANYA MUCH CAN BE LEARNED ABOUT THE NATURE OF BHAKTI THROUGH THE WRITINGS OF HIS KEY DISCIPLES THE 3IX 6RNDAVAN 'OSVA A MINS 3ANATANA 'OSVAMIN 2UPA 'OSVA U MIN * VA 'OSVAMIN 'OPALA "HATTA 'OSVAMIN 2A GHUNATHA $ASA AND 2AGHUNATHA "HAT T A 'OSVAMINS 4HESE DISCIPLES ALONG WITH LATER COMMENTATORS INCLUDING 6IS|VANATHA #HAKRAVARTIN 4HAKURA AND "ALADEVA 6IDYABHU A S AN A TOGETHER HELPED FORMULATE A RICH THEOLOGICAL AND PHILOSOPHICAL BODY OF WORKS BASED ON THE CENTRAL IDEA OF BHAKTI 4HE TERM BHAKTI COMES FROM THE 3ANSKRIT ROOT I BHAJ WHICH MEANS hTO SHARE v )N THE DEVELOPMENT OF BHAKTI THERE ARE ESSENTIALLY TWO MAIN STAGES 4HE l RST STAGE CALLED VAIDH BHAKTI SADHANA IS CONCERNED WITH CUSTOM ARY RELIGIOUS PRACTICES AND RULES EMPHASIZING REPETITIVE AND DISCIPLINED RELIGIOUS ACTIONS 2AGA NUGAA BHAKTI SADHANA THE SECOND STAGE IS A MORE SPONTANEOUS AND ESOTERIC FORM OF DEVOTIONAL EXPRESSION THAT ULTIMATELY LEADS TO THE DEVELOPMENT OF PURE LOVE OR PREMA "OTH STAGES SHARE THE TERM SA DHANA IN COMMON WHICH MEANS DISCIPLINE OR METHOD )T IS HOW A EVER IN 6AIDH BHAKTI SADHANA THE l RST STAGE OF BHAKTI THAT A DEl NITION OF S|RADDHA FAITH EMERGES A 2UPA 'OSVA U MIN ONE OF SIX PRINCIPAL DISCIPLES OF 3|R #AITANYA AND A COMMENTATOR ON 6AIS N AVA THEOLOGY EXPLAINS VAIDH AS FOLLOWS h$EVOTION IS CALLED VAIDH WHEN IT MANIFESTS FROM THE INSTRUCTION OF SCRIPTURE AND NOT FROM THE ATTAINMENT OF PASSION v 6AIDH OR THE PATH /UTWARD EXPRESSIONS OF CONVENTION ENGAGES THE BHAKTAA DEVOTEE IN EXTERNAL DEVOTIONAL PRACTICES WHICH ARE INTENDED TO AROUSE THE OF DEVOTION AWAKEN INTERNAL DORMANT DESIRE IN THE HEART OF THE BHAKTA FOR +R S N A 4HERE ARE NINE PRINCIPAL OUTWARD EXPRESSIONS OF THE DEVOTEE S DORMANT DEVOTION WHICH ARE ABSORBED BY THE DEVOTEE TO AWAKEN HIS OR HER DORMANT ATTACHMENT RAA GAA PASSION TO +RS N A 4HESE ARE FOUND IN THE 3|R MAD "HAGAVATAM A M AND INCLUDE ATTACHMENT TO +RR S N A S|RAVAN AM HEARING

K RTANAM CHANTING

M SMARAN AM REMEMBERING AND ARCANAM WORSHIPING "Y THIS ACCOUNT THE METHOD OF 6AIDH CAN BE CONSTRUED AS A FORM OF OUTWARD RELIGIOSITY IT IS NOT NATURAL OR SPONTANEOUS BUT DRIVEN BY RULES DISCIPLINE AND EXTERNAL EFFORT 2UPA 'OSVA U MIN NOTES THAT THREE TYPES OF PEOPLE ARE ELIGIBLE FOR THE 6AIDH BHAKTI PATH DEPENDING ON THEIR LEVEL OF FAITH h/NE WHO HAS EXPERT KNOWLEDGE OF SCRIPTURE AND ITS INTERPRETATION WHOSE CONVICTION IS COM PLETELY l RM AND WHOSE FAITH IS STRONG IS CONSIDERED THE HIGHEST AMONGST

G:A><>DC :6HI L:HI

$ECONSTRUCTING &AITH

THOSE ELIGIBLE FOR 6AIDH BHAKTI v 3ECONDLY hONE WHO HAS NO EXPERT KNOWLEDGE OF SCRIPTURE AND ITS INTERPRETATION BUT POSSESSES l RM FAITH IS AVERAGE v 4HIRDLY hONE WHOSE FAITH IS WEAK IS JUDGED TO BE THE LOWEST v 4HESE GRADES OF ELIGIBILITY DEMONSTRATE THAT S|RADDHA CAN BE CULTIVATED A ONLY T IF IT IS PRESENT AT THE ONSET )F IT IS PRESENT IT CAN BE NURTURED AND RESTORED THROUGH EXTERIOR BEHAVIORS WHICH REAWAKEN THE DEVOTEE S NATURAL DISPOSITION TOWARD THE ,ORD /NE S QUALIl CATIONS FOR FURTHER ADVANCEMENT ON THE PATH OF BHAKTI DEPEND ON THE STRENGTH OF ONE S S|RADDHAA IN ,ORD +R S N A WHEREIN S|RADDHA IS AN EMOTIONAL ATTITUDE THAT PREDISPOSES ONE TOWARDS +R A S N A 4HIS INITIAL PREDISPOSITION IS CHANNELED THROUGH THE NINE PRINCIPAL PROCESSES OF BHAKTI OUTLINED IN THE SCRIPTURAL INJUNCTIONS )T IS EVENTUALLY SUPPLANTED WITH A DEEPER YEARNING FOR +RS N A THAT TRANSITIONS THE DEVOTEE FROM A STATE OF NONATTACHMENT TO A NATURAL ABSORPTION IN +RS N A REPRESENTED IN THE MORE MATURE PRACTICES OF 2AGA NUGAA BHAKTI SADHANA 4HUS THE PURPOSE OF THE 6AIDH PATH IS TO REVIVE AND RESTORE THE DEVOTEE S NATURAL TASTE OR DESIRE L RUCI FOR +R S N A 4HUS 2UPA 'OSVA U MIN LOCATES S|RADDHAA IN THE VERY EARLY STAGES OF THE DEVELOPMENT OF LOVE OR BHAKTI )N HIS OUTLINE OF THE BASIC STEPS OF BHAKTI FOUND IN THE "HAKTI RASAMR TA SINDHU HIS TREATISE ON DIVINE LOVE

HE STATES IT AS FOLLOWS 4HE l RST STAGE OF LOVE FOR PRACTITIONERS IS FAITH S|RADDHA THEN IN OR DER COMES ASSOCIATION WITH THE SAINTS SADHU SAN N GA ACTS OF WORSHIP BHAJAN KRIYA THE CESSATION OF WORTHLESS ACTIVITIES ANARTHA NIVR A TTI

LOYALTY NISTT HA DESIRE RUCI ATTACHMENT ASAKTI BHAVA AND THEN THE MANIFESTATION OF PURE LOVE PREMA )N PLACING S|RADDHA AT THE ONSET OF THE BHAKTI PATH 2U A UPA 'OSVAMIN IS NOT ONLY SUGGESTING THAT S|RADDHAA ENTAILS AN INBORN DISPOSITION (E ALSO IM PLIES THAT S|RADDHAA IS A KIND OF TRUST AND CONl DENCE IN THE NINE PROCESSES OF BHAKTI ! BHAKTA IN A SENSE TRUSTS IN THESE PROCESSES EVEN THOUGH THEY MIGHT NOT COME NATURALLY OR SPONTANEOUSLY REQUIRING GREAT EFFORT AND PATIENCE 3|RADDHA IMPLIES A BELIEF IN SOMETHING ONE CANNOT EVALUATE TEST OR VERIFY 3O A ALTHOUGH THE NINE PROCESSES OF BHAKTI MAY NOT MAKE SENSE TO THE DEVOTEE

AND THOUGH FOLLOWING THE RULES MAY SEEM FORCED AT l RST STILL HE OR SHE FOL LOWS THE RULES OUT OF S|RADDHA WITH THE HOPE THAT THEY EVOKE AND AWAKEN THE A INNATE ATTACHMENT THE DEVOTEE FEELS FOR ,ORD +R S N A 3O S|RADDHAA BECOMES SOMETHING ROUTINIZED AND REGIMENTED THROUGH RITUALIZED DEVOTIONAL PRAC TICES 6AIDH S|RADDHA IN OTHER WORDS IS A FORM OF RESPONSIBILITY ) WOULD LIKE NOW TO TURN TO A SOMEWHAT DIFFERENT VIEW OF S|RADDHAA AS GIFT 4O DO THIS WE NEED TO BRIEm Y TAKE A LOOK AT *ACQUES $ERRIDA S IDEA OF FAITH AS A FORM OF GIFT GIVING

>HHJ: D8ID7:G

,EENA 4ANEJA

$ERRIDEAN &AITH AS THE 4EMPORALIZED 'IFT 4HE POSTMODERN THEORIST *ACQUES $ERRIDA n OFFERS A UNIQUE DEl NITION OF FAITH AS AN ACT OF PURE GIVING !CCORDING TO $ERRIDA A GIFT IS PURE WHEN IT IS GIVEN WITHOUT THE GIVER SEEKING ANYTHING IN RETURN WHILE AN IMPURE GIFT IS GIVEN WITH THE INTENT TO RECEIVE SOME REMUNERATION ! PURE GIFT SHOULD BE GIVEN IN SECRET AND IT SHOULD BE UNRECOGNIZABLE TO THE DONOR OR THE RECIPIENT !N IMPURE GIFT IS ENGAGED IN A RELATION OF MUTUAL EXCHANGE AND REWARD AND THIS ACCORDING TO $ERRIDA ONLY ANNULS THE MUTUAL GIFTS

FOR IT KEEPS BOTH THE GIVER AND THE RECEIVER TETHERED TO THE ECONOMY OF GIVE AND TAKE )N AN ACT OF PURE GIVING HOWEVER THE GIFT IS GIVEN UNCONDITION ALLY AND SELm ESSLY INDEPENDENT OF ANY LAW OR OBLIGATION h)T IS A VENTURE INTO ABSOLUTE RISK BEYOND KNOWLEDGE AND CERTAINTY v 4HUS A PURE GIFT NECESSARILY EXCEEDS BOTH THE GIVER AND THE ! PURE GIFT SHOULD BE RECEIVER S EXPECTATIONS FOR IT DECONSTRUCTS THE RATIONALE OF WHAT IS ANTICIPATED ON BOTH SIDES 7HAT IS PURELY GIVEN

GIVEN IN SECRET IN SOME SENSE IS SO EXTRAORDINARY AND INCALCULABLE THAT IT SUPERSEDES THE BOUNDARIES AND RULES THAT CONCERN GIFT EXCHANGE 4HUS NO COUNTER GIFT CAN BE OFFERED IN RETURN FOR THE PERFECT GIFT WHICH THEREFORE BECOMES A DISSYMMETRICAL GIFT 4HE RECIPROCITY OF GIVE AND TAKE IS RENDERED INEFFECTIVE FOR IN THE LOCUS OF THE PURE GIFT RULES AND LAWS ARE TRANSGRESSED GIVING WAY TO AN EXPERIENCE OF THE IMPOSSIBLE AND THE E UNEXPECTED WHICH $ERRIDA SOMETIMES REFERS TO AS THE MESSIAH 3IMILARLY FAITH IS A PURE GIFT GIVEN TO THE /THER WITHOUT ANY HOPE OF RECIPROCATION FROM THE RECEIVER THE GIVER IS INDIFFERENT TOWARD THE REWARD AND ACTS WITHOUT PRECALCULATION OR DELIBERATION 'IVING FAITH IN THIS WAY CROSSES THE LIMITATIONS OF RECIPROCITY BECAUSE WHAT IS GIVEN EXISTS OUTSIDE THE CIRCLE OF GIVING AND RECEIVING )N $ERRIDA THE CONCEPTS OF FAITH GIVING

E RECEIVING AND TIME ARE THUS LINKED TO THE LOGIC OF THE GIFT )N THE FOLLOWING SECTIONS ) WOULD LIKE TO UNCOIL SOME OF THESE CONNECTIONS TO DETERMINE WHAT MORE THEY TELL US ABOUT FAITH AND HOW THIS COMPARES WITH THE 6AISN AVA MODEL ,ET US BEGIN WITH HOW TIME IS CONSTRUED IN THE ACTS OF GIVING AND RECEIVING BEFORE TURNING TO ITS RELATION TO FAITH $ISENTANGLING THE LOGISTICS OF GIVING AND RECEIVING FROM ITS TEMPORAL DETERMINATIONS IS NOT EASILY ACCOMPLISHED "UT IT IS USEFUL TO START WITH THE FOLLOWING PREMISE !CCORDING TO $ERRIDA TIME UNDERMINES AND SUBVERTS THE CIRCULARITY OF THE GIFT (E WRITES h4IME ALREADY BEGINS TO APPEAR AS THAT WHICH UNDOES THIS DISTINCTION BETWEEN TAKING AND GIVING THEREFORE ALSO BE TWEEN RECEIVING AND GIVING PERHAPS BETWEEN RECEPTIVITY AND ACTIVITY v 7HAT $ERRIDA MEANS IN THIS QUOTE IS THAT WHEN WE GIVE A GIFT AND THAT GIFT IS MATCHED WITH A COUNTER GIFT THE RECIPROCITY OF MUTUAL EXCHANGE

G:A><>DC :6HI L:HI

$ECONSTRUCTING &AITH

INVOLVED IN THIS TRANSACTION CLOSES THE TEMPORAL LOOP KEEPING US TETHERED TO THE PRESENT MOMENT 4O EXPLAIN THIS POINT FURTHER IN THE MODEL OF RECI PROCITY AND EXCHANGE THERE IS AN INTERVAL OF TIME BETWEEN THE INITIAL GIVING TO THE RECEIVER AND THE MAKING OF THE COUNTER GIFT TO THE GIVER 4IME S CON TINUUM IS SUSTAINED BY THE EXCHANGE OF GIFTS INSOFAR AS THE CIRCULATION OF GIFTS BETWEEN GIVER AND RECEIVER CONSTITUTES THE CLOSURE OF THE CIRCULATION OF GOODS GIVEN AND RECEIVED -ORE IMPORTANTLY IT SUBSTANTIALLY REINFORCES THE TEMPORAL CONTINUUM OF PAST PRESENT AND FUTURE IN WHICH THOSE EXCHANGES TAKE PLACE )T CLOSES THE TEMPORAL LOOP SO THAT THE RE GIFT THE COUNTER GIFT

IS A RETURN TO AND RESTORATION OF THE PAST GIFT .OT ONLY SAYS $ERRIDA DOES EACH GIFTÂ&#x2C6;PAST GIFT AND FUTURE GIFTÂ&#x2C6;CANCEL EACH OTHER OUT THEY ALSO CANCEL T TIME OUT CLOSING OFF ITS CIRCULATION OR ITS POSSIBILITIES TOWARDS SOMETHING UTTERLY DIFFERENT )N $ERRIDA S COUNTER MODEL OF THE PURE GIFT ON WHICH HIS IDEA OF FAITH IS BASED THERE IS NO COUNTER GIFT NOR IS THERE A RECEIVER 4HE GIFT IS GIVEN WITHOUT ANY INTENDED COUNTER GIFT 4HE MAIN l GURE IN THIS SCENARIO IS THE GIVER 4HE GIVER GIVES PRAYS WEEPS LOVES YEARNS BUT WITHOUT DESIRING TO REPLENISH THE GIFT GIVEN "ECAUSE THE GIFT IS NOT RECIPROCATED THE TEMPORAL LOOP IS KEPT WIDE OPEN TOWARDS WHAT MAY COME &AITH IN SOME RESPECTS FOR $ERRIDA EXISTS IN THIS TINY INTERVAL OF TIME AND SPACE THAT MAY BE TERMED hWHAT MAY HAPPEN v 7HEN WE PLACE OUR FAITH IN THE OTHER WE CANNOT AN TICIPATE A RESPONSE A REPLY A RECOGNITION A REWARD YET DESPITE THIS WE STILL HAVE FAITH 4HE GIFT OF FAITH IS MADE IN EXPECTATION OF WHAT MAY HAP PEN NOT IN EXPECTATION OF WHAT REWARD MAY BE RECEIVED IN RETURN FOR OUR EFFORTS )NDEED ONCE WE ARE REWARDED FOR OUR FAITH ONCE WE RECEIVE SOME COUNTER GIFT FOR THE GIFT GIVEN FAITH VANISHES JUST AS THE GIFT RECIPROCATED ANNULS ITSELF )N THIS WAY FAITH IS A FUTURAL EVENTFUL EXPERIENCE THAT IS NEVER FULl LLED #ONSEQUENTLY TIME DOES NOT TURN BACK TO ITS PRECONCEIVED PAST JUST AS THE REWARD FOR THE GIVING OF A PURE GIFT IS NOT RECIPROCATED IN THE PRESENT MOMENT BUT LIES IN ITS FUTURAL DIRECTION )N 4HE 'IFT OF $EATH $ERRIDA EQUATES THE ACT OF THE PURE GIVER THE ACT OF FAITH AS AN ACT OF DEATH FOR IN THE ACT OF FAITH AS IN THE ACT OF DEATH THE GIVER GIVES WHAT IS UNGIVABLE $EATH IS AN UNGIVABLE IRREPLACEABLE UNSUB STITUTABLE EVENT THAT EXCEEDS AND DISCONNECTS US FROM TIME AND SUBVERTS THE ECONOMY OF GIVING AND RECEIVING BECAUSE THE ACT OF DEATH CANNOT BE RECIPROCATED IT IS A SINGULAR EVENT 4HE GIFT OF FAITH LIKEWISE IS LIKE THE ACT OF DEATH FOR IT IS A GIFT TO THE OTHER 'OD THE MESSIAH WHICH CANNOT SHOULD NOT BE GIVEN )N THIS WAY BOTH ACTS ARE CHARACTERIZED AS ACTS THAT CANNOT BE RECIPROCATED FOR THEY EXCEED ALL EXPECTATIONS BY THE OTHER )N 0OLITICS OF &RIENDSHIP $ERRIDA FURTHER ELABORATES ON THE LOCATION OF FAITH DRAWING THE ABOVE THEMES TOGETHER IN TERMS THAT COULD BE APPLIED >HHJ: D8ID7:G

,EENA 4ANEJA

TO S|RADDHAA IN 6AIS N AVISM (E SUGGESTS THAT FAITH IS LOCATED AT THE JUNCTURE OF TWO POINTS IN TIME WHICH ALSO POINT TO THE TWO FORMS OF THE GIFT )N THE l RST CASE THE IMPURE GIFT GIVES WHAT IT HAS AND SUBSISTS IN THE PRESENT )T TAKES TIME WHILE THE OTHER THE PURE GIFT THAT GIVES WHAT IT DOES NOT HAVE AND SUBSISTS IN WHAT MAY HAPPEN GIVES TIME !PPEALING TO !RISTOTLE $ER RIDA ADVANCES THE VIEW PARALLEL TO THAT OF THE 6AISN AVAS THAT FAITH COMES IN TWO FORMS WHICH CORRESPOND TO THE TWO TYPES OF GIVING 4HE l RST VARIETY OF FAITH THE IMPURE GIFT $ERRIDA ARGUES EXISTS IN THE PRESENT MOMENT AND IS DOMINATED BY TIME FOR IT hENDURES THE TEST OF TIME v 4HIS QUALITY CAN BE APTLY APPLIED TO THE PATH OF 6AIDH BHAKTI WHICH IS SOMETIMES DESCRIBED AS hNIS T A vv OR l RM AND STEADY FAITH THAT TAKES TIME TO ACQUIRE AND MUST BE CULTIVATED OVER TIME 6AIDH REPRESENTS A FAITH EXPRESSED IN TERMS OF LOYALTY

CONSTANCY AND STABILITY THAT MUST PASS THROUGH AN ORDEAL THAT $ERRIDA INSISTS TAKES TIME )T IS CHARACTERIZED AS AN APPROPRIATION OF THE OTHER THAT INVOLVES UNDERSTANDING AND DEVELOPING FEELINGS FOR THE OTHER WHICH ARE SHAPED AND DICTATED BY SCRIPTURE AND AT LEAST IN THE BEGINNING ARE NOT NATURAL $ERRIDA USES THE ADJECTIVES hASSURED CALCULABLE RELIABILITY CONDITIONED

BY DECISION JUDGMENT AND REm ECTIONv TO DESCRIBE THIS TYPE OF FAITH (E SAYS IT IS hNOT NATURAL v )N ITS SHEER STABILITY THIS ASSURED CERTAINTY IS NOT NATURAL IN THE LATE AND CURRENT SENSE OF THE TERM IT DOES NOT CHARACTERIZE SPONTANEOUS BEHAVIOR BECAUSE IT QUALIl ES A BELIEF OR AN ACT OF FAITH A TESTIMONY AND AN ACT OF RESPONSIBLE FREEDOM 4HIS NON GIVEN NON @NATURAL

NON SPONTANEOUS STABILITY THUS AMOUNTS TO A STABILIZATION 6AIS N AVAS WOULD AGREE THAT 6AIDH FAITH THE BEGINNING STAGE OF BHAKTI

IS NOT A NATURAL STATE BUT AN ACQUIRED ATTACHMENT FOR 'OD 4HE RULES ARE NOT CUSTOMIZED TO EACH INDIVIDUAL BUT APPLIED REPETITIVELY TO REENFORCE A STANDARD WHICH OVER TIME STABILIZES THE DEVOTEE 4HESE IDEALS OF FAITH COME REMARKABLY CLOSE TO $ERRIDA S RENDERING OF THE TERM CONTRETEMPORAL HABITUS WHICH HE DESCRIBES AS hTHE ACQUIRED CAPACITY THE CULTIVATED APTITUDE THE EXPERIMENTED FACULTY AGAINST THE BACKDROP OF A PREDISPOSITION v $ERRIDA S WORDS ILLUSTRATE HOW HE AND THE 6AIS N AVAS CONSTRUE FAITH AT THE PRELIMINARY LEVEL AS A TYPE OF CALCULATED GIVING WHICH IS PERFORMED REPEATEDLY OVER TIME IN ORDER TO CONSTRUCT A CERTAIN TYPE OF DISPOSITION TOWARD THE OTHER OR THE DEITY (OWEVER WHILE SIMILARITIES DO EXIST BETWEEN $ERRIDA AND THE 6AIS N AVAS IT IS CLEAR FROM THE PREVIOUS DISCUSSION ON PURE AND IMPURE GIVING THAT $ERRIDA DOES NOT THINK THAT CALCULATED GIFT GIVING IS A PURE GIFT AND THUS UNLIKE THE 6AISN AVAS HE AS SUMES THERE IS ONLY ONE GIFT OF FAITH THE UNRECIPROCATED UNCALCULATED GIFT )N HIS BOOK 'IVING 4IME ) #OUNTERFEIT -ONEY $ERRIDA EXPANDS ON RE m ECTIONS MADE ABOVE WHEN HE DEPICTS THE PURE ACT OF GIVING AS OPPOSED TO

G:A><>DC :6HI L:HI

$ECONSTRUCTING &AITH

IMPURE GIVING WHICH IS EQUIVALENT TO THE 6AIDH FORM OF S|RADDHA AS ANYTHING BUT STABILIZING OR MECHANICAL (E INSISTS THAT PURE GIVING MUST DESTABILIZE US TAKING US BY SURPRISE 0UTTING FAITH IN ANOTHER DISRUPTS TIME AND IS AN ACT OF MADNESS OR FORGETFULNESS $ERRIDA WRITES h)F IT THE GIFT REMAINS PURE AND WITHOUT POSSIBLE RE APPROPRIATION THE SURPRISE NAMES THAT INSTANT OF MADNESS THAT TEARS TIME APART AND INTERRUPTS EVERY CALCULATION v 5SUALLY ONE GIVES ONLY WHAT ONE HAS POSSESSION OF ONE GIVES TO THE OTHER ONLY WHAT ONE OWNS AND THE OTHER IN TURN TAKES OWNERSHIP OF IT (OWEVER

GIVING FAITH IS A FORM OF PARADOXICAL GIVING BECAUSE IN THIS INSTANCE ONE GIVES WHAT ONE DOES NOTT POSSESS WHICH ACCOUNTS FOR THE ABSOLUTE EVENTFULNESS OF THE GIFT THAT KEEPS ON GIVING BECAUSE ITS GIVING IS BEYOND PROOF TESTIMONY OR THEORETICAL DEMONSTRATION 4HAT IS TO SAY WHAT IS GIVEN IS NOT ALREADY Y POSSESSED VIA REASON OR LOGIC IT ALREADY EXCEEDS THESE DETERMINATIONS AND BECAUSE OF THIS IT CANNOT BE EXCHANGED OR SUPPLEMENTED WITH A RETURN GIFT 4HE FAITH GIVER MUST GIVE TO THE OTHER WHAT IT CANNOT CALCULATE OR WHAT IT DOES NOT ALREADY OWN AND POSSESS IN THIS WAY IT RISKS ITSELF AND ACTS IN MADNESS OUT OF FAITH IN THE OTHER )N TERMS OF TIME TO GIVE IN FAITH WHAT IS IMMEASURABLE MEANS TO GIVE WHAT EXCEEDS THE PRESENT MOMENT $ERRIDA ARGUES THAT THE GIFT AS EVENT MUST hBE IRRUPTIVE UNMOTIVATED )T MUST TEAR THE FABRIC INTERRUPT THE CONTINUUM OF A NARRATIVE )T MUST PERTURB THE ORDER OF CAUSALITIES IN AN INSTANT v )F YOU GIVE WHAT IS GIVEN YOU GIVE IN THE PRESENT AND YOUR GIVING IS DETERMINED BY AND LIMITED TO THE PRESENT BUT FAITH DOES NOT GIVE WHAT IS ALREADY GIVEN AND POSSESSED IT GIVES WHAT IT DOES NOT HAVE SO IT GIVES FUTURALLY THAT IS IT GIVES TIME 4HIS MEANS THAT FAITH IS AN ACT OF THE FUTURE FOR $ERRIDA )T IS NOT AN ACT OF THE PRESENT MOMENT )F IT WERE IT WOULD BE LIMITED TO LOGIC )NSTEAD BECAUSE IT IS TEMPORALLY DEFERRED THE GIFT MUST REMAIN IN THE DISTANT FUTURE 3O WHAT IS GIVEN IS NEVER A PAST BUT IS ALWAYS ONLY A GIVINGG IN THE FUTURE 3|RADDHA AND 2ECIPROCITY A &ROM THE ABOVE REm ECTIONS IT IS CLEAR THAT *ACQUES $ERRIDA WOULD NOT AGREE THAT THERE CAN BE AN INBORN PREDISPOSITION TOWARDS THE OTHER .OR WOULD HE AGREE THAT A GIFT ISSUED OUT OF OBLIGATION OR RITUAL DISCIPLINE AS IN THE CASE OF 6AIDH BHAKTI CAN BE CALLED A GIFT AT ALL /N THE CONTRARY WE CAN l ND MORE COMPARATIVE LINKAGES BETWEEN $ERRIDA S PURE GIFT AND THE RAGA NUGA BHAKTI PATH WITH ITS INSISTENCE ON SPONTANEOUS LOVE AND DEVOTION $ESPITE THIS THERE ARE A COUPLE OF POINTS OF CONTACT WORTH EXPLORING FURTHER WHICH MAY ENGAGE THESE VIEWPOINTS IN DIFFERENT WAYS AND INCLUDE THE ISSUES OF RECIPROCITY AND INTENTIONALITY >HHJ: D8ID7:G

,EENA 4ANEJA

$ERRIDA ARGUES THAT THE PURE GIFT HINGES ON SELm ESS INTENTIONALITY WHICH PRECLUDES ANY POSSIBLE EXCHANGE BETWEEN THE DONOR AND RECIPIENT "UT IN THE 6AIS N AVA MODEL GIVING DOES NOT DISCOUNT THE EXCHANGE OF GIVE AND TAKE 4HE )NDIAN SCHOLAR 'ONDA EXPLAINS WHY THE RECIPROCITY BETWEEN GIVER AND RECEIVER IS SO IMPORTANT AND WHY RECEIVING THE FRUITS OF ONE S GIVING DOES NOT ANNUL THE GIFT 'ONDA WRITES THAT h) GIVE IN ORDER THAT THOU MAYEST BE ABLE TO GIVE v 4HAT IS GIVING IS NOT ONLY TO RECEIVE BACK BUT IT ALSO MEANS THAT ONE GIVES IN ORDER TO ENABLE ANOTHER TO GIVE 'IVING GIVES GIVING $ER RIDA INSISTS ON THE CONTRARY THAT THE COUNTER GIFT ANNULS THE GIFT BUT IN THE )NDIAN CASE THE REVERSE IS TRUE THE GIFT IS GIVEN TO THE RECIPIENT SO THAT THEY TOO MAY GIVE 4HE COUNTER GIFT PERPETUATES THE GIFT OF GIVING #ONSEQUENTLY THE S|RADDHA THAT THE DEVOTEE EXHIBITS IN PERFORMING DEVOTIONAL PRACTICES IN VAIDH BHAKTI MAY BE MOTIVATED BY PERSONAL INTEREST

SUCH AS A WISH TO GAIN RELIGIOUS MERIT BUT THE EXCHANGE BETWEEN THE DEVOTEE AND THE ,ORD ENGENDERS A GREATER RECEPTIVITY BETWEEN GIVER AND RECEIVER )N TIME THE DEVOTEE S SELl SH MOTIVES ARE DISPLACED BY A SELm ESS DESIRE TO LOVE AND SERVE +R S N A )N THIS WAY +RS N A RECIPROCATES HIS DEVOTEE S S|RADDHAA IN HIM BY RESPONDING TO IT WITH A GIFT OF HIS OWN WHICH RECTIl ES AND PURIl ES HIS DEVOTEE S DESIRE .ARRATIVES FROM THE 6AIS N AVA SCRIPTURES OFFER COLORFUL ILLUSTRATIONS THAT HIGHLIGHT THE DIFFERENCES AND SIMILARITIES BETWEEN THE $ERRIDEAN AND 6AIS N AVA VIEWS OF THE GIFT &OR EXAMPLE THE "HAGAVATA 0URAN A n AN A ANCIENT )NDIAN TEXT TELLS OF THE ELEPHANT 'AJENDRA WHO WAS PLAYING IN THE WATER OF A LAKE WHEN A HUGE ALLIGATOR CAUGHT HIM BY THE LEG AND WOULD NOT LET HIM GO /UT OF CONCERN FOR HIS OWN LIFE HE APPEALED TO 6ISN U FOR HELP

BUT ONCE 6IS N U APPEARED 'AJENDRA WAS SO CHARMED BY THE SIGHT OF THE ,ORD THAT HIS SELl SH MOTIVES DISAPPEARED AND HE PRAYED FOR PURE DEVOTION !NOTHER EXAMPLE OF INSTANT GRACE IS RECALLED IN THE STORY OF $HRUVA

A WHICH ALSO APPEARS IN THE "HAGAVATA 0URAN A n $HRUVA S INITIAL MO TIVE IN PRACTICING DEVOTION UNDER THE GUIDANCE OF THE GREAT SAGE .ARADA WAS TO REGAIN HIS FATHER S THRONE FROM WHICH HE HAD BEEN BANISHED THROUGH THE EFFORTS OF HIS STEPMOTHER "UT WHEN HE ACHIEVED SIGHT OF 6ISN U ALL HIS DESIRE FOR ROYAL POWER AND MATERIAL WEALTH VANISHED AND HE BECAME A PURE DEVOTEE )N BOTH THESE TALES 6IS N U S GIVING EXCEEDS G S HIS DEVOTEE S DESIRE 'AJENDRA COULD HAVE BEEN SAVED IF 6IS N U HAD JUST PUT THE ALLIGATOR TO DEATH AND $HRUVA S DESIRE FOR WEALTH AND POWER COULD HAVE BEEN EASILY SATISl ED

BUT INSTEAD 6IS N U SHOWING HIS DEEP COMPASSION GAVE BOTH THE MOST UNEXPECTED GIFT HIS DARS R|ANA VISION OF THE DEITY 6I

S N U BLESSES 'AJENDRA AND $HRUVA BY REVEALING HIMSELF TO THEM AND SUBSEQUENTLY RELEASES THEM FROM THEIR ATTACHMENT TO WORLDLY DESIRES !LTHOUGH THEY SOUGHT 6IS N U S

G:A><>DC :6HI L:HI

$ECONSTRUCTING &AITH

HELP ONLY TO SATISFY THEIR WORLDLY DESIRES HE SHOWERED THEM WITH MERCY NONETHELESS AND CONSEQUENTLY THEIR MATERIAL DESIRES ARE TURNED INTO PURE

DISINTERESTED DESIRES 3|RADDHA AND )NTENTION A !LTHOUGH THE )NDIAN MODEL RARELY LOOKS ASKANCE AT BEHAVIOR DONE WITH AN EYE TOWARD REWARD OR MERIT PERSONAL BENEl TS DERIVED BY THE GIVER AND N IN WHICH THE GIFT IS MADE )N THE RECEIVER ARE DEPENDENT ON THE INTENTION )NDIAN MODEL A GIFT ESTABLISHES A BOND BETWEEN THE GIVER AND THE RECIPI

E 'ONDA EXPLAINS THIS ENT WHICH IS DETERMINED BY THE ATTITUDE OF THE GIVER BOND FURTHER IN HIS DEl NITION OF DANAA OR GIFT (E WRITES h4HE TRANSFER OF PROPERTY ACCORDING TO S|ASTRIC SCRIPTURAL RITES SO AS TO REACH A RECEIVER WHO IS A l T RECIPIENT WITH THE IDEA THAT THE DONOR WILL DERIVE FROM THIS ACTION SOME @METAPHYSICAL OR UNSEEN SPIRITUAL RESULT v 4HUS IT IS SAID THAT WHAT GOOD MERIT PUNYA N IS ACHIEVED BY THE GIVER IS DETERMINED BY THE ATTITUDE WITH WHICH HE OR SHE GIVES 'ONDA STATES h4HE MERIT OF GIFTS DEPENDS NOT UPON ITS EXTENT BUT ON THE MENTAL ATTITUDE OF THE GIVER AND THE WAY IN WHICH HE ACQUIRED HIS WEALTH v 7E l ND STATEMENTS TO THIS EFFECT IN THE "HAGAVAD ' TA THE PREEMI NENT (INDU SCRIPTURE )N ONE FAMOUS VERSE +RS N A THE 3UPREME ,ORD TELLS !RJUNA HIS DEAR FRIEND h)F ONE OFFERS TO ME WITH LOVE AND DEVOTION A LEAF

A m OWER FRUIT OR WATER ) WILL ACCEPT ITv +RS N A INSTRUCTS !RJUNA THAT THE GIFT ITSELF IS NOT IMPORTANT TO HIM WHO HAS EVERYTHING BUT THE DEVOTEE S EMOTION OR THE INTENTION WITH WHICH HE OR SHE GIVES DETERMINES HOW THE GIFT IS RECEIVED BY THE ,ORD 4HUS THE BOND BETWEEN +RS N A AND DEVOTEE IS CREATED BY THE WAYY IN WHICH THE GIFT IS GIVEN NOT WHAT IS GIVEN 3O THE RULES OF RECIPROCITY AND EXCHANGE ARE CIRCUMSCRIBED WITHIN IDEAS OF THE PURITY OF INTENTION AND S|RADDHA $ERRIDA SUPPORTS THE VIEW OF PURE INTENTIONALITY AS A NECESSARY PRE REQUISITE OF A PURE GIFT 7HAT MATTERS FOR $ERRIDA IS THAT ONE S MOTIVATIONS BE FREE OF MOTIVATION 4HAT IS THAT INTENTION MUST NOT RECOGNIZE ITSELF OR REAFl RM ITSELF IT MUST SACRIl CE ITSELF /UR INTENTIONS IN GIVING A GIFT MUST BE CONSTITUTED BY SECRECY NOT DUTY OR RESPONSIBILITY /UR DESIRE THEREFORE

MUST BE SILENT )T CANNOT SPEAK IT CANNOT KNOW ITSELF OR KNOW ITS OBJECT /UR DESIRE FOR THE OTHER MUST BE INVISIBLE AND WHEN WE RENOUNCE OUR DESIRE SAYS $ERRIDA THAT IS WHERE ABSOLUTE NONEXCHANGE WITH 'OD BEGINS $ERRIDA STATES h)N FACT 'OD ASKS THAT ONE GIVE WITHOUT KNOWING WITHOUT CALCULATING RECKONING OR HOPING FOR ONE MUST GIVE WITHOUT COUNTING AND THAT IS WHAT TAKES IT OUTSIDE OF SENSE

>HHJ: D8ID7:G

,EENA 4ANEJA

4HE NARRATIVES FROM THE "HAGAVATA 0URA A N A MENTIONED ABOVE HOWEVER

DO NOT INSIST ON THE PURITY OF INTENTION "OTH 'AJENDRA AND $HURVA WERE

ON THE CONTRARY FULL OF SELF POSSESSED DESIRE YET THIS DID NOT PREVENT THEM FROM EXPERIENCING GRACE 4HE DESIREFULNESS OF THE DEVOTEE S PLEA MAKES THE ,ORD S GRACE OR GIFT ALL THAT MORE UNEXPECTED 4HIS ALLOWS US TO VIEW THE EVENTFULNESS OF THE GIFT IN $ERRIDA IN A DIFFERENT LIGHT 4HE GIFT IN $ERRIDA IS NOT EVENTFUL IF ALL THE CONDITIONS OF UNEVENTFULNESS HAVE BEEN REMOVED )F DESIRE HAS BEEN VACATED OF ITS DESIREFULNESS IN ORDER TO MAKE ROOM FOR WHAT MAY HAPPEN THEN THE HAPPENING IS NOT UNPLANNED 7HAT MAKES THE HAPPENING EVENTFULL IS THAT AN UNEXPECTED GIFT IS DELIVERED WHEN A PERSON LEASTT EXPECTS IT 4HE 6AISN AVA VIEW HENCE MAY BE ACTUALLY A MORE RADICAL VIEW OF INTENTIONALITY AND GIVING THAN WE l ND IN $ERRIDA #OMBINING THE PRINCIPLES OF RECIPROCITY AND INTENTIONALITY IT MAY BE SAID THAT GIVING DONE WITH S|RADDHA A LIFTS UP THE RECIPIENT AND CREATES WORTHINESS IN HIM 7HEN A GIVER GIVES WITH S|RADDHA THE SAME ATTITUDE OF RESPECT PASSES ALONG TO THE RECIPIENT SUCH THAT THE GIFT IS A TRANSACTION NOT SIMPLY OF MATERIAL OBJECTS BUT OF ATTITUDES AS WELL 4HUS THE BHAKTA WHO PERFORMS RITUAL DEVOTIONAL PRACTICES WITH S|RADDHAA AWAKENS HIS OR HER OWN BHAVA OR EMOTIONAL ATTACHMENT TOWARD THE DEITY AND PASSES THIS ATTITUDE ON TO THE DEITY WHOSE BHAVA IS PIQUED AND WHO RESPONDS TO HIS DEVOTEE A AND RECIPROCATES 4HE )NDIAN VIEW OF THE GIFT CAUTIONS US THAT ITS BASIC MOTIVATIONS ARE NOT TO BE FOUND IN THE AIMS OVERTLY AND CONSCIOUSLY PURSUED BY THE GIVER

I E IN THE ITEMS PRAYED FOR 2ATHER WE MUST LOOK TO THE STRUCTURE OF THE PRAYER SITUATION TO UNDERSTAND WHAT IS ACTUALLY BEING REQUESTED h2EQUEST ING IS BOTH THE MOST SIMPLE AND MOST DECISIVE ACT OF SELF HUMILIATION THE RECOGNITION AT ONCE OF THE REQUESTANT S DEPENDENCE AND OF THE ADDRESSEE S POWER v 4HUS ASKING IS THE MOST EFFECTIVE CONFESSION OF A PERSON S BELIEF AND WORSHIP 4HE DIFFERENCE ESTABLISHED HERE IS ONE BETWEEN A GIFTT AND AN OFFERING 3INCE IT IS BAD FORM FOR A DONOR TO REQUEST A RETURN FOR A GIFT THE CASE OF AN OFFERING DEVIATES FROM THIS ORDINARY PATTERN OF GIFT GIVING )T MAY APPEAR THEN FROM THIS THAT $ERRIDA S ADMONITIONS AGAINST A COUNTER GIFT MAY REFER ONLY TO GIFTS EXCHANGED BETWEEN PERSONS NOT OFFERINGS EXCHANGED BETWEEN 'OD AND HIS WORSHIPERS $ERRIDA FAILS TO SEE THE NUANCES AND TEXTURES THAT EMBELLISH THE SEEM INGLY SIMPLE DIALECTIC OF GIVER AND RECEIVER WHICH IS SOMETHING MORE READILY OBSERVABLE IN THE )NDIAN MODEL THAT HIGHLIGHTS THE PARADOX OF RECEIVING 2ECEIVING IS NOT AS $ERRIDA PRESUMES A NEGATION OF THE INITIAL GIFT BUT IS A FORM OF GIVING ITSELF 4HE RECEIVING OF THE GIFT BY THE OTHER ITSELF TURNS INTO AN ACT OF GIVING 4HIS FORM OF RECIPROCITY CAN BE SEEN TO INFORM THE RELATION BETWEEN THE BHAKTA AND ,ORD +R S N A EVEN IF THAT RECIPROCITY AT THE 6AIDH

G:A><>DC :6HI L:HI

$ECONSTRUCTING &AITH

STAGE IS REGIMENTED AND CONTROLLED BY EXTERNAL DICTATES 4HE 6AISN AVA MODEL GIVES US ANOTHER CHANCE TO CONSIDER THE MERITS OF ROUTINIZED GIVING WHICH INCLUDES A RECOGNITION OF THE DEPENDENCE ON THE OTHER A RELINQUISHING OF SELF CONTROL IN THE ACT OF REQUESTING AND A DEEPER UNDERSTANDING OF THE ROLE THAT INTENTIONS PLAY IN DETERMINING THE NATURE OF THE GIFT OR OFFERING 7HAT THE DEVOTEE REQUESTS IN RETURN AT THE VAIDH STAGE IS TO BE ABLE TO GIVE MORE SELm ESSLY AND SPONTANEOUSLY TO +RS N A WITHOUT EXPECTATION AND REMUNERA TION )N THIS WAY THE DEVOTEE DESIRES TO GO BEYOND THE RECIPROCITY OF GIVING AND RECEIVING BY REQUESTING THE GIFT OF GIVING PURELY (ERE THE DISCOURSES OF DECONSTRUCTION AND 6AIS N AVISM COME REMARKABLY CLOSE #ONCLUSION $ERRIDEAN FAITH IS A REJECTION OF THE DOCTRINES THAT CONDITION AND LIMIT THE EXPERIENCE OF 'OD FOR HE SEES THESE DICTA TO BE ENTIRELY ARBITRARY AND UN NECESSARY CONSIDERING THEM AS HINDRANCES THAT CONl NE OUR EXPERIENCE OF THE SACRED &OR $ERRIDA FAITH IN THE IDEA OF A GOD THRIVES NOT IN DUTY AND OBLIGATION BUT BY TRANSGRESSING AND SUPPRESSING ALL RELIGIOUS REQUIREMENTS 4HE 6AIS N AVA MODEL ALSO CONSIDERS FAITH EXPRESSED IN A DUTIFUL MANNER AS INFERIOR TO FAITH DRIVEN BY A SPONTANEOUS DESIRE FOR +RS N A BUT ACCORDING TO 6AIS N AVA THINKERS THIS RANKING OF FAITH FROM RITUAL TO SPONTANEITY DOES NOT NEGATE THE NECESSITY OF OUTWARD OBLIGATORY PRACTICES %VEN WHAT ONE MIGHT CALL ROUTINE PIETY IS TO BE UNDERSTOOD AS A MARK OF SINCERITY &AITH IS PROGRESSIVE MATURING OVER TIME INTO PASSION AND A SELm ESS DESIRE FOR THE OTHER 7ITHOUT THE EXTERNAL PERFORMANCE OF DEVOTIONAL RITUAL PRACTICES IN THE FORM OF VAIDH SA DHANA A BHAKTA CANNOT SUCCEED IN CULTIVATING THE hHIGHERv EXPRESSION OF FAITH IN THE FORM OF 2AGA NUGAA BHAKTI SADHANA 7HILE $ER RIDA AIMS TO RUPTURE THE LIMITS IMPLICIT IN THE CONSTRUCTION OF ANY RELIGIOUS SYSTEM OF MEANING THAT IS ROOTED IN AN HISTORICAL REVELATION SUCH A MOVE IS JUST NOT POSSIBLE IN THE THEISTIC SCHOOL OF 6AISN AVISM )N SUM 6AIS N AVA FAITH IS THEISTIC WHILE $ERRIDA S FAITH IS ATHEISTIC -ORE IMPORTANTLY RITUALIZED FAITH PLAYS A ROLE IN THE 6AISN AVA MODEL IN BRINGING ABOUT SPONTANEOUS FAITH WHILE $ERRIDA WANTS TO SIDESTEP ADHERENCE TO RITUAL AND RULES AND SKIP TO THE l NAL STEP A LESS DOGMATIC AND RIGID INTERPRETATION OF FAITH 4HE 6AIS N AVA FORM IS ANCHORED IN A PROCESS WHILE $ERRIDA S IS BY NATURE A REJECTION OF ANY SYSTEM 4O THAT END 6AISN AVAS ASSOCIATE S|RADDHA WITH hl RMNESS AND STEADINESS v TERMS THAT $ERRIDA WOULD MOST LIKELY DISCARD AS TOO TIED TO TRADITION $ERRIDA STATES h4HIS ACT OF FAITH BELONGS IT MUST BELONG TO WHAT IS INCALCULABLE IN DECISION THAT THIS BREAK WITH CALCULABLE RELIABILITY AND WITH THE ASSURANCE OF CERTAINTY IN TRUTH WITH KNOWLEDGE IS ORDAINED BY >HHJ: D8ID7:G

,EENA 4ANEJA

THE VERY STRUCTURE OF CONl DENCE OR OF CREDENCE AS FAITH v 6AIS N AVAS WOULD SAY THAT S|RADDHA IS IN FACT STABLE WHILE LOVE IS UNSTABLE AND RAPID YET LOVE A STILL DEPENDS ON S|RADDHA TRUST AND CONl DENCE IN THE OTHER 4HESE DELIBERATIONS INDICATE THAT POSTMODERN DECONSTRUCTIVE THEORY CAN OFFER US NEW WAYS TO CONSIDER AND EXAMINE RELIGIOUS QUESTIONS -UCH MORE WORK NEEDS TO BE DONE TO PENETRATE THE BOUNDARIES BETWEEN %AST AND 7EST WHICH HAVE FOR TOO LONG BEEN CONSTRUED AS SEPARATE INTELLECTUAL AND CULTURAL ENTITIES 4HIS ARTICLE ) HOPE HAS GONE SOME WAY IN FORGING A NEW CONVERSATION THAT CROSSES CULTURAL AND RELIGIOUS DISCIPLINES s .OTES +R S N ISHNA 3HARMA "HAKTI AND THE "HAKTI -OVEMENT ! .EW 0ERSPECTIVE .EW $ELHI E -UNSHIRAM -ANOHARLAL 0UBLISHERS

3EE 5RSULA +ING ED &AITH AND 0RAXIS IN THE 0OSTMODERN !GE 0AUL (EELA

2ELIGION -ODERNITY AND 0OSTMODERNITY * 7ENTZEL 6AN (UYSSTEEN $UET OR $UEL 4HEOLOGY AND 3CIENCE IN THE 0OSTMODERN 7ORLD AND $AVID 2AY 'RIFl N 'OD AND 2ELIGION IN THE 0OSTMODERN 7ORLD D #HRISTIAN RESPONSES TO POSTMODERNITY INCLUDE 0OSTMODERN 0HILOSOPHY AND #HRISTIAN 4HOUGHT !

STIMULATING SET OF PAPERS IS FOUND IN THE COLLECTION EDITED BY 0HILIPA "ERRY AND !NDREW 7ERNICK 3HADOW AND 3PIRIT 0OSTMODERNISM AND 2ELIGION -ORE RECENT WORK INCLUDES 0ARA )NQUIRY 0OSTMODERN 2ELIGION AND #ULTURE BY 6ICTOR E % 4AYLOR AND +EVIN (ART S 4HE 4RESPASS OF THE 3IGN $ECONSTRUCTION 4HEOLOGY AND 0HILOSOPHY 4WO SOURCES WORTH NOTING HERE THAT MAKE SOME PROGRESS IN BRING POSTMODERN THEORY TO BEAR ON )NDIAN THOUGHT ARE (AROLD #OWARD $ERRIDA AND )NDIAN 0HILOSOPHY .EW 9ORK 3TATE 5NIVERSITY OF .EW 9ORK 0RESS

AND #ARL /LSON )NDIAN 0HILOSOPHERS AND 0OSTMODERN 4HINKERS $IALOGUES ON THE -ARGINS OF #ULTURE /XFORD /XFORD 5NIVERSITY 0RESS

3EE ALSO 2ICHARD +ING /RIENTALISM AND 2ELIGION 0OSTCOLONIAL 4HEORY )NDIA AND @-YSTIC %AST ,ONDON 2OUTLEDGE

AND 2ICHARD )NDEN )MAGINING )NDIA /XFORD "ASIL A "LACKWELL "OTH REFERENCE %DWARD 7 3AID S /RIENTALISM 2ICHARD +ING )NDIAN 0HILOSOPHY !N )NTRODUCTION TO (INDU AND "UDDHIST 4HOUGHT %DINBURGH %DINBURGH 5NIVERSITY 0RESS

)BID

)BID

)BID n )BID n )BID

#OWARD $ERRIDA AND )NDIAN 0HILOSOPHY

)BID n )BID

)BID /LSON )NDIAN 0HILOSOPHY AND 0OSTMODERN 4HINKERS XII )BID XIII +ING )NDIAN 0HILOSOPHY

)BID

G:A><>DC :6HI L:HI

$ECONSTRUCTING &AITH )BID

3 + $E 6AIS N AVA &AITH AND -OVEMENT #ALCUTTA /RIENTAL 0RESS ,TD

2U U PA 'OSVA MIN "HAKTI RA SAMR TA SINDHU TRANS $AVID , (ABERMAN .EW $ELHI )NDIRA 'ANDHI .ATIONAL #ENTRE FOR THE !RTS

)BID 2U U PA 'OSVA MIN "HAKTI RA SAMR TA SINDHU 3EE ALSO 3 + $E 6AIS N AVAA &AITH AND -OVEMENT

FOR FURTHER EXPLANATION OF THESE DEVOTIONAL SENTIMENTS *ACQUES $ERRIDA 'IVEN 4IME ) #OUNTERFEIT -ONEY TRANS 0EGGY +AMUF #HICAGO 5NIVERSITY OF #HICAGO 0RESS

3EE ALSO $ERRIDA 4HE 'IFT OF $EATH TRANS $AVID 7ILLS #HICAGO 5NIVERSITY OF #HICAGO 0RESS

n $ERRIDA 'IVEN 4IME )

$ERRIDA 4HE 'IFT OF $EATH

*ACQUES $ERRIDA h4HE 4IME OF THE +ING v IN 4HE ,OGIC OF THE 'IFT ED !LAN $ 3CHRIFT T .EW 9ORK 2OUTLEDGE

$ERRIDA 4HE 'IFT OF $EATH

)BID n $ERRIDA 0OLITICS OF &RIENDSHIP

)BID

)BID

*ACQUES $ERRIDA -AURIZIO &ERRARIS 4HE 4ASTE OF THE 3ECRET TRANS 'IACOMO $ONIS #AMBRIDGE 0OLITY 0RESS

$ERRIDA 'IVEN 4IME )

$ERRIDA h&AITH AND +NOWLEDGE v IN !CTS OF 2ELIGION ED 'IL !NIDJAR .EW 9ORK 2OUTLEDGE

$ERRIDA 'IVEN 4IME )

* 'ONDA h 'IFTS v IN #HANGE AND #ONTINUITY IN )NDIAN 2ELIGION 4HE (AGUE -OUTON #O

2U U PA 'OSVA MIN "HAKTI RA SAMR TA SINDHU

)BID 'ONDA h'IFTS v )BID n $ERRIDA 'IFT OF $EATH

)BID

* 6AN "AAL h/FFERING 3ACRIl CE AND 'IFT v IN .UMEN )NTERNATIONAL 2EVIEW FOR THE (ISTORY OF 2ELIGIONSS !PRIL ) AM USING S|A STRIC SOURCES TO DRAW SOME CONCLUSIONS ABOUT THE 'AUD YA VIEW OF THE GIFT 0ART OF THE REASON FOR THIS IS THE LACK OF SOURCES ON THE GIFT THAT CAN BE FOUND IN THE 'AUD YA TRADITION 6AN "AAL h/FFERING 3ACRIl CE AND 'IFT v n )BID

>HHJ: D8ID7:G