​How do we deal with contradictions in scripture’s spiritual information?

Answer Podcast

Transcript

This is an AI-generated transcript and may contain some errors.
So if we find contradictions within the spiritual teachings of scripture, something which we cannot really resolve, so what do we do in that situation? Yes, even if there is a contradiction there, the important point is what can I do right now? How can I serve? You see in the Brihad Bhagavatam, when the Kumar goes upwards to the spiritual sky, it is described that when he goes to Vaikuntha, it is indicated at least that all the Vaikunthavasis think of Vishnu as not just their worship of the lord, they think of Vishnu as the absolute truth. They think Krishna is the incarnation of Vishnu. When he goes to Ayodhya, the Ayodhyavasis think that Ram is the source of all incarnations and they say Ram is the source of everyone.
Now here, now in the Brihad Bhagavatam, the Tirthankara Goswami doesn’t add in the preface, but they are wrong. He doesn’t do anything like that. There is, there is, there is material subjectivity, there is material objectivity, there is transcendental objectivity and there is transcendental subjectivity.
So what I mean by this is, so material subjectivity. Subjectivity means, some people may say, you know, I like aloo sabji. Somebody says, I don’t like aloo sabji.
So this is material subjectivity. But somebody says, aloo is not a sabji. That is the objective reality.
That aloo is a sabji. It is in the category of vegetables. So, there are some objective truths, but there are some subjective things also in it.
So like that, there is a, there is a transcendental objectivity. That there is an absolute truth, which is sarva-karana-karana. But beyond that transcendental objectivity, there is transcendental subjectivity.
Wherein, that absolute truth, yad yad dhyat urugay bhavyanti tattal vapuh praniyase sadanuh prahaya Pranaji in his prayers, Pradyumnaji says, yad yad dhyat, as according to consciousness, urugay bhavyanti, people worship, and accordingly, tattal vapuh praniyase, accordingly in a particular form, that absolute truth manifests. Why? sadanuh prahaya for having mercy on the saintly people. sadanuh prahaya So that means, that one absolute truth can manifest as Krishna to some, it can manifest as Ram to some, it can manifest as Vishnu to some.
And as long as they are attracted to the absolute truth, that is perfect. So there is no need for somebody who is devoted to Vishnu, to try to, for those who are devoted to Krishna, go and prove that Vishnu is not the source of everything. They are wrong.
No, Sanatana Goswami accepts that transcendental subjectivity over there. And that is how their rasa is being facilitated. And we see this, transcendental subjectivity being considered more important than transcendental objectivity.
We see this also in Gaurlila. When we see Chaitanya Mahaprabhu, he sees any forest, and he thinks it is Vrindavan. Now was that forest Vrindavan actually? Now if it is not, then is Chaitanya Mahaprabhu committing a mistake? He is committing a mistake, then how is he God? Now of course, we see Chaitanya Mahaprabhu saw every forest as Vrindavan.
But then, still, he went to Vrindavan. He didn’t stop in that forest. So, so here the point is not going into a, there is, in English there is a phrase called hair splitting debate.
You know, is the hair like, this is like this or is this like this? Is this hair black or white? So you cut it into microscopic pieces, to try to find out what the hair is. So there is no need to get a hair splitting debate. So Chaitanya Mahaprabhu, the focus is not on whether that forest is Vrindavan or not.
The focus is on how deeply absorbed in Krishna Chaitanya Mahaprabhu is. That even in ordinary forest, he saw as Vrindavan. So like that, when we see contradictions in scripture, we have to focus on Anukulyasya Sankalpa, Thikulyasya Vachana.
That which is favorable for our rasa, we accept that. For our growth of our bhakti, we accept that. And that which is not favorable, we do not accept that.
So Jiva Goswami, for example, he offers his respects to the Vaishnavacharyas, the four sampradayas, the four sampradayikacharyas. But then he very respectfully says, for example, Madhacharya may say something, which is not in agreement with our philosophy. He says, in this we disagree.
He doesn’t go into a big argument to try to prove how Madhacharya is wrong. He says, we disagree on this. So we recognize that it is the great Acharyas, they have come at different times.
And there is a core that is unchanging. But there is a periphery that can be changing. So Acharyas may also give certain messages called timeless circumstances, which may vary.
So we focus on this principle that we are here to grow in our bhakti. And whatever enables us to grow in our bhakti, we choose that. And sometimes even if there seems to be indecision about that itself, then we use our intelligence, we consult senior devotees and do what makes sense at that time.
And if that doesn’t work, then we always change direction. Bhakta Rudhakar says that, if we are going from here, and we want to go here, if I start moving forward and I realize I have come here, then it’s not that I have to go back here and then start off from here. From where I am, I can just change course and keep moving in the direction where I need to go.
So it’s not that life, even as a devotee, doesn’t come with, always with the guarantee of a clear-cut path at all times. We see in that Markhilya Bhagavad Dharma song, āche kicchu kāgyatame ei anumāni. Even Prabhupāda is saying, Krishna, I do anumāni.
I do anumāni, that there must be some purpose why you have brought me here. So Prabhupāda is a pure devotee. Prabhupāda is empowered by his spiritual master and by Chaitanya Mahāprabhu.
Still, it is not that when he comes to America, every single thing is clear for him. I’ll go here and this will happen and that will happen. āche kicchu kāgyatame ei anumāni.
I am in for it, Krishna. You must have some purpose. So overall our life is being led in the mood of service to Guruvayur Krishna.
Then sometimes we make certain steps and certain steps may turn out to be wrong. Then we might just change the steps. So we can’t expect absolute guarantee of certainty in everything.
So some things, we understand that there is a transcendental subjectivity. That is, I talk about the conceptions about Vishnu. Some things, it may be different āchāryas speak according to different time, place and circumstances.
And some things, practically they are not known to us. We just keep taking steps forward and as the path becomes clearer, we reorient ourselves. Does that answer the question? Thank you.
Yes, one last question. Where is the mic?