CC daily 109 – M 6.142 – In the Upanishads the impersonal conception gives way to the personal

Absolute truth so we'll continue this analysis in our next talk thank you the so here this discussion between lord chaitanya mahaprabhu and sarambhacharya is going on and chaitanya mahaprabhu is talking about how the mukhyavarti should be used for understanding the vedanta sutra and what the import of the vedanta sutra is they are discussing so he said in the previous text that wherever the absolute truth is referred to as nirguna that refers to his being beyond the modes not being devoid of qualities that thread of reasoning lord chaitanya is continuing over here whichever shruti is jalpati this you have to say that nirvisesha that the absolute truth is impersonal those same very shrutis will see that they manifest reveal a personal understanding if one studies them deeply and vishesha the verse comes from the thing that actually if you see in the world there is variety everywhere so the vedas and in the vedic literature in general have a progressive master plan for elevating souls and that master plan centers on recognizing that the absolute truth in the highest manifestation is a person it's like there is a y-axis which moves from the negative point to zero to the positive point so like that krishna um like that the revelation of the absolute truth the message that is given the way in the vedic literature it moves from the negative axis through the zero point to the positive so the negative axis refers to material reality because in material reality everything ultimately causes bondage and suffering and we move from the material reality towards the zero point which is the point of illusion or rather the point of negation sorry not illusion a negation of material of the material so forms qualities activities emotions relationships these are negated and by that negation one feels that one is free from bondage now that negation is not the culmination the negation is the stepping stone is the transition to the affirmation the affirmation of the positive spiritual reality and that positive spiritual reality centers on krishna as we have discussed several verses to discuss earlier this theme will come again so even when if we look at the progression of the ishu upanishad also though there may be no specific attribute described initially um of course initial verses also it said that walks and he does not walk so it's a it's a very it's an attribute associated with the form to walk and although it's complimented immediately by saying it does not walk but still the point that he walks is mentioned in the scripture and then as the ushu upanishad moves on then it states further that i want you to understand your true nature and what is the true nature please unveil your face so that i can see you oh absolute truth and so the idea of a face it's a very personal attribute and the further point a very emphatic point is please remove the dazzling effulgence that obscures your face in the impersonal conception the dazzling effulgence itself is the highest truth there is nothing beyond the effulgence for one to see so when the ishu upanishad writes progression talks about seeing the face that is covered by dazzling effulgence that's an extraordinary assertion and that assertion indicates that there is a personal absolute truth which is higher which that means the yogi seeker has come to the level of the perception of the dazzling effulgence of the impersonal manifestation of the absolute truth and after that now that is itself considered a perfection by impersonalists and some impersonalists may temporarily conceive a form as a convenient meditation tool to rise from the lower modes till one comes to goodness and then to go beyond that form and realize the oneness of oneself with the absolute truth so rather than supporting such a progression this word states that after one has perceived the impersonal effulgence then one needs to meditate one needs to pray to some higher being so that one can perceive the true face so there are several ways in which this verse counters the impersonal misconception firstly by stating that there's something beyond the impersonal effulgence secondly that it has a face and thirdly one needs to pray for the grace of that person who has that face so that one can see it that means rather than talking about impersonalism as trans-devotional which is what impersonalists talk about this verse states that actually devotion is trans-brahman and through that one example of progression we can understand how even in that in the shruthis there is a progression even if there is some there are some impersonal references initially those impersonal references soon give way to a personal reference and to a personal conclusion and that personal understanding is the higher understanding baliyah is much more much stronger it is the stronger and is the personal understanding the stronger understanding because it is the conclusive understanding and chitra mahaprabhu in this way is reconciling these apparent contradiction between the personal for the personalist and the impersonal statements in the shruthi scriptures he says there is a progression whose culmination is in personalism and therefore it is the personal understanding which is the highest and that is the understanding which is given by the vedanta sutra and which should be revealed by any commentary on the vedanta sutra and how that personal understanding is the highest chitra mahaprabhu will over the future verses explain as well as demonstrate by giving his own personal darshan of a very special majestic divine form to sarovartacharya and thereby.