Are the four defects due to our conditioning or due to our finiteness?

Podcast:

Question:
Are the four defects a result of our conditioning, or are they because of our finitude—our being finite jivas?

Answer:
My understanding is that the answer depends on how those four defects are analyzed and described. On one level, it is logical to consider that the four defects, or at least some versions of them, arise from our finitude. For example, take imperfect senses: we cannot hear a dog whistle or see beyond the physical electromagnetic spectrum. There are natural thresholds to our perception.

If this is the definition of imperfect senses, then yes, these limitations apply to us, and they apply even to the spiritual world and liberated souls. For example, when the Gopis are separated from Krishna, they desperately search for Him. If they could see everything everywhere, they would immediately find Krishna, and there would be no Gopi Gita—no intense devotional expression of longing and separation. This illustrates that even in the spiritual realm, some limitations remain.

Similarly, if we analyze the other defects, such as the tendency to make mistakes, we see that Krishna Himself sometimes acts in surprising ways. For instance, Krishna is so excited by thoughts of Radharani that He once milked a woman instead of a cow. Krishna even says He is the greatest “cheater” (vyabhicarin) in playful context.

This idea extends to devotees too: sometimes devotees cheat or deceive playfully or for the purpose of serving Krishna. For example, the uttas come in disguise to fulfill Krishna’s purpose of establishing dharma. There are stories of saints who lied or even stole to build grand temples for the Lord.

So, depending on how these defects are defined, they exist in everyone to some degree. However, if we redefine perfection and imperfection differently, we gain deeper insight.

Perfection for the jiva is not omniscience. It is not infinite knowledge or flawless senses. Perfection for the jiva is to be situated in the service of Krishna—to recognize His attractiveness, become attracted to Him, and know whatever is necessary to serve Him.

Pure devotees in the spiritual world understand this. Even if they sometimes make mistakes or “cheat,” it is always in the domain of serving Krishna. Their mistakes are for Krishna’s pleasure.

For example, when Krishna’s messengers come to Mathura to inquire about Krishna’s well-being, the residents sometimes do not tell the truth—not to deceive out of malice, but to protect Krishna from agitation by reminding Him of Vrindavan. Their intentions are pure and their hearts are in the right place.

On the other hand, if mistakes or defects arise from lust, pride, or illusion, these are not found in pure devotees.

To illustrate this further, consider Srila Prabhupada. He said the scriptures come from a divine source, but he also acknowledged that his attempts to write this literature in a foreign language would inevitably have flaws. His purports reflect that the essential spiritual message should be appreciated even if the grammar or language is imperfect.

Prabhupada wanted his books to be edited, and although the extent of editing is controversial, it is evident to anyone reading the transcripts that his grammar needed some corrections. Prabhupada himself admitted this without hesitation.

There is a famous conversation where Prabhupada was asked: What do we see when the spiritual master commits mistakes? Prabhupada replied that the spiritual master never truly makes mistakes. If it seems the spiritual master quotes words incorrectly, that is due to our material vision.

He explained that perfection does not mean the devotee is omniscient. Instead, perfection means that the pure devotee always desires to serve Krishna. The intention to serve, love, and please Krishna perfectly is the true perfection.

If we understand perfection as a complete fixity of intention to serve Krishna, then we become perfect. This is our aspiration. But it does not mean we will ever become omniscient or have complete knowledge of everything.

So, depending on how the four defects are defined, one could say their essential problem is not that they limit knowledge, but that they alienate us from Krishna. If we are connected with Krishna, these four defects become irrelevant.

That would be my broad understanding of this issue.