So you think its reasonable to categorize a religious perspective by a mispronunciation of the river Sindu?
Do you also think its fair to categorize Muslims, Jews and Christians as "Jordanists"?
You are being obtuse.
And you haven't replied to my post no. 8, where I first brought up issues of circularity and self-referentiality:
1. How do you respond to charges of circularity and self-referentiality?
Namely, it is this particular theology that teaches that the Supreme Personality of Godhead "incorporates any other function attributed to an omnimax god and more"; without subscribing to that theology, you would not see it that way.
2. How do you respond to charges from the Christian or Muslim side?
They hold that you are subscribing to some variation of falsity or the devil's work.
You yourself acknowledge there is a relevant enough issue of religious sectarianism or differentiation, when you use the term "religious perspective" in a way that suggests there are more religious perspectives than just one.
To people who themselves are not members of a religious/spiritual group, the phenomenon of religious differentiation (into various denominations, schools or movements) is relevant. If such a person has an urge to do something about their relationship with God, they are faced with choosing one specific religious tradition over all others.
To an outsider, the prominent impression of the modern religious situation is that there are many different religious/spiritual groups/churches/movements, each one of them claiming to be "the one and only right one" and competing amongst eachother.
You, now, when you are already a member of a particular religious group, may maintain a relaxed, all-encompassing henological perspective, but an outsider (in the modern multi-cultural, multi-religious society) cannot. To an outsider, it is all a matter of choosing "the right religion" amongst mutually exclusive ones. Roman Catholicism might be just as right as a particular branch of Gaudiya Vaisnavism, and so on.
By secular law, citizens have the right to their own religion. But in practice, this helps little or nothing if one has not been born into a particular religion or doesn't have an overwhelming calling for one.
A person may have an urge to work on their relationship with God (whatever that may mean), but in order to do so, they must join a particular religion - and this is where the absurdities of religious choice begin.
