It traces the problem to the nature of language: words have multiple meanings, but they cannot be applied simultaneously. Each type of meaning is instead revealed in a different context. The problem of irrationality is the contradiction between language and logic: linguistic truth is contextual, and logical truth is universal. To solve this problem, we need a modal conception of reality in which everything exists as a combination of three modes (called by various names in Vedic philosophy), but one of these modes is dominant at one time, place, or circumstance, while the others are subordinated. Logic is the change in mode priorities, and contradictory claims can be true, although not simultaneously.
Thus, God, matter, and soul, are three modes, called purusa, prakriti, and jiva, and the world is created by their combination, but they cannot be known simultaneously. The soul is known when matter is subordinated, and God is known when the soul is subordinated. Knowledge is complete if three modes are used, consistent if they are not used simultaneously, and rational if logic is the process of mode change. This view of reality reconciles all previous Vedanta positions as different modes of description; hence Advaita, Visistadvaita, Dvaita, and Bhedabheda are true, but not simultaneously. Simultaneity leads to achintya or inconceivability, but non-simultaneity leads to chintya or conceivability.
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