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while delving into the Bhagavad-Gītā, and in the same manner if something is not clear even in that, that might be clearer through the investigation of Brahma-sūtras, and further whatsoever is even not clear in that, that certainly is made clearer through the investigation of Srimad-Bhāgavatam. It is thus, these four canonical works are accepted as pramā las only when they are found in complete coherent in each other or being in unanimity. At this level, any contradictory statement that goes against the 'statement of unanimity' (ekavākyatāpannavacana) is not considered to be valid, and in the same manner any statement that repeats something said earlier is also accepted to be invalid since that conveys nothing that remains unknown otherwise. Though this not openly stated anywhere, on the basis of implicative syllogism (arthāpatti) it can be said that, any statement, that occurs in one of these four canonical works, which is not completely coherent with the other three, is also considered to be invalid at this level. It may further be noted here that the invalidity has a limited sphere on account of its applicability for easy understanding of the conceptual framework of the śāstras alone.
At the second level, Mahāprabhu (Sri-Vallabhācārya) clarifies that the Only Brahman, has become co-incidentia oppositarum because, It has been manifested into multiplex forms of the universe having mutual contradictory names, forms and actions. Therefore, various statements in different śāstric traditions authenticate the co-incidentia oppositarum character of the Brahman, the ultimate reality by depicting Its mutual contradicting nature. However, it may be noted that due to the contradiction, it is not to be considered invalid; because, apparently two different entities, which appear to be contradictories on account of lonica! framework, may be authentic in the context of Brahman'.
In the third level, let alone the question of the authenticity of the śāstric statements, any statement that howsoever may appears to be inauthenticative or meaningless, that cannot be invalid on account of the singularity and co-incidentia oppositarum of the Brahman.
At the fourth level the Lord can transgress the untransgressable laws of the nature, because He plays in the universe, that is being formed and controlled by the Time (kāla), Action (karma), Nature (Svabhāva), Prakoti and / or Puruva, by His unthinkable and immeasurable power of yoga-māyā.
The clear understanding of these four levels of cognitive system is the keys to open the hidden meanings of the conceptual framework of Sri-Vallabhācārya.
Because, any entity or activity, this worldly or the otherworldly, being naturally cognized by the mundane means of cognition, that is considered to be valid only in the mundane world. Even then, if the same entity or activity is otherwise cognized by the śāstras do not reveal a different cognitive state or disprove the former cognitive state. This is how in the śāstric sphere, the mundane reality would not contradict as far as the nature of the particular entity or activity is concerned. This is also true that just after the verbal understanding of a theme by the statements of the śāstras, the 'reality - being known through the common means or through the outward perceptual cognitive instances - does not cease to be. It is because, the essential nature of a thing, as envisaged in a sāstra, is thoroughly realized only when the śāstric means, namely karma (Vedic rituals), jCana (Vedic knowledge), upāsanā (Vedic mode of worship), bhakti (devotion), yoga (yoga), tapa/ (penance), vairāgya (detachment) etc. are well accomplished.
These śāstric means reveal the hidden nature of the entities -- this worldly or the otherworldly - being cognized by the common means and without disproving them. For instance, when Lord Srika blessed / granted Arjuna with the divine vision, at that time the human form of Lord K a was not disappeared from the eyes of the latter, as the apparent snake in a rope, but the hidden Universal Form was being visualized in the same Human Form of Lord Srika. For instance, the complex formation of a subtle entity, which is not visible by open eyes, is seen by a microscope and that does not disprove the subtleness of the