Can devotees on the Vyasasana speak something out of parampara eg. all of Bhagavatam is not practical?

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Can somebody on the Vyasasana speak something incorrect? Like, somebody may say that is not practical. If somebody is sitting on the Vyasa Sanarayan, they import by Vyasa Sanarayan, won’t they be speaking what is in Parampara? So for example, if somebody says that every section in the Bhagavatam is not practical, but somebody else may say that every section in the Bhagavatam is practical. So let’s focus on one question here first that can somebody on the rathas and speak something which is not in parampara?

There are two things. First is that correct and incorrect are not that black and white. We are all individuals. And as individuals, we may emphasize some things in our presentation which have worked for us and which we feel work for work for others. So somebody else who has a different emphasis may feel that in speaking those things, we have deviated.

So what would be a personal realization, reemphasizing on personal inspiration or realization for one person may seem like a minimization or a deviation for somebody else who hasn’t had that that particular realization. That’s why we needed to get too caught up in different devotees’ opinions of other devotees. We need one senior devotee guide in our life, at least initially for the first few years, where we learn from that senior devotee, what is anukul, what is pratikul, and we move forward in our devotional life. And over time, we will develop intelligence of what is favorable and unfavorable for us, and we move forward from there. Now as somebody who says, is empowered by the asat deyo, at the same time, empowerment, it complements one’s free will.

It doesn’t override or replace one’s free will. So sometimes some devotees, may, may not be in the best of consciousness when they are speaking, if they have been heard by some other devotee, if they’ve been heard by the management, or if they have been personally in a they’re personally in a difficult or turbulent place, some of their emotions may may be occupying their consciousness so, so thoroughly that they may focus on seeing philosophy in a way, seeing and presenting philosophy in a way that is trying to address their emotions or is trying to express their emotions and that may not be exactly what would have been asked those emphasis. And it’s very difficult to know what Vyas Dev’s emphasis is. So because Vyas Dev is also a living person, living, loving person. And if he had been here today, he would he would have also spoken possibly differently to different people based on time, place, circumstance.

Now as far as is as some sections in the Bhagavatam not practical, In general, rather than putting that it’s not practical, we can say that how it is to be practiced today can vary from how it is literally practiced in the Bhagavatam. So for example, Jada Bharat’s actions, they cannot be literally practiced today, but then Jada Bharat didn’t practice those actions literally even in his previous life and certainly didn’t practice them that way when he was a king, being completely negligent of rules of social conduct, rules of bodily hygiene and those things. So the point is the principle we can always focus on practice that we should be serious and focused on our spiritual life. How exactly that focus will be, implemented in a practice in different situations, maybe different. So in today’s world, we may decide that I won’t spend time on too much time on news and sports and other kind of mundane And for most people, that result might make us seem like we are.

But that’s okay. As long as we are responsible in our particular social professional family roles, beyond that, we don’t have to engage in whatever society considers fashionable. So how exactly Bhagavatam is to be applied, that can vary from person to person and some devotees may make based on their particular emotional state or particular state of experiences they have had. Some devotees may say that everything in Bhagavad was not practical. That may arise from a place of concern in their heart, where say, in the name of being dependent on Krishna, some devotees have neglected their finances or maybe risk their safety by by misapplying certain statements in the Bhagavatam, or some devotees may feel that devotees are losing faith in the Bhagavatam, and they may start disrespecting the Bhagavatam if they are told that Bhagavatam should not be applied.

Not not everything in the Bhagavatam is practical. So they may say everything in Bhagavatam is practical. They may emphasize that. But even they even if they have to say, even if they have brahmachaya and hanyasis, they are not going to live the way the seventh canto describes how those are enunciate should be living. So to conclude, two things first is that instead of simply thinking of a particular devotee speaking wrong or right, we can see that it is a degree, not a category wrong and right there.

There are degrees of emphasis here different in different devotees, and sometimes those emphasis may come from realization, which others may not agree with. Sometimes those degrees may come from one’s own emotions and emotional disruptions that may lead to conclusions that may be slightly off in one’s presentations. And we need to consider the human element within those who are acting as instruments of yasudev. And as far as the Bhagavatam being practical, instead of the extremes of saying, it is not practical, everything in it is not practical or everything in it is practical, we can have the Baha’i understand that. How it it is to be practiced needs to be carefully understood and learned.

Thankyou.