CC daily 110 – M 6.143 – The ablative, instrumental and locative point to the personal Absolute Truth

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For the lord thank you so here chitanya starts going into some technicalities to explain how the transcendental person is transcendental personal aspect is the highest manifestation of the absolute truth and that is the theme of the discussion going on and here specifically chitanya mahaprabhu is talking about the personal nature of the absolute truth and he is using three technical terms apadan, karana and adhikarana so now these are terms which are firstly used in grammar and then we will see how they are used in philosophy so these are called technically as the ablative case the instrumental case and the locative case apadan is the ablative case, karana is the instrumental and adhikarana is the locative so in grammar there are different cases now this case in grammar does not refer to court case as is used in legal sense, in grammar that refers to how there is the understanding that the apadan that means there is a doer in every statement so for example you say the arrest, the attack was executed, the attack was executed by terrorists of the B wing so now by the soldiers of the B wing so now here what is happening by soldiers of the B wing specifies who does the action that is called ablative case so in grammar there are different ways of phrasing sentences and when the sentence is phrased in such a way that arrangement of nouns, pronouns and verbs it all comes together to convey who is the doer of action that is called the ablative case the instrumental of course refers to how the action was done so the attack was done by the soldiers of the B wing using machine guns and chemical weapons so the instrument used is specified and thirdly the locative case locative here is so apadan is the ablative, karana is the instrumental and adhikarana refers to the location where something happens so the attack was executed by the soldiers of the B wing using machine guns and chemical weapons in Lahore so location comes up so now that is called the locative case now of course what I am giving is a simple explanation and if you go into the technicalities of the grammar things can become much more technical but for our case let's go to the philosophy what is the relevance of all this thesis to philosophy the point is that there are, if any action happens there is somebody who is the doer, there is somebody who is an instrument through which the action is done and then there is some place where that action is done so here the point that is being made is that these three are all attributes or energies of a person which are the three personal features of the absolute truth what does this mean? ultimately if anybody is to be a doer that person has to have consciousness, that person has to have desire that person has to have that thing even if you don't assume that it's a person whatever that is which is supposed to do something that has to have the faculties for desiring and doing and these indicate the presence of consciousness, it's not the presence of just a cosmic consciousness but a specific desire to bring about certain change in certain area in the cosmic consciousness so that indicates that there is a person who is doing certain things and secondly when that person wants to do so there is an agency, there is an agent who does things so now in philosophical terms the word agent is often used in a different sense than what may be used in say commercial terms in commercial terms the agent is often used in the same sense as the intermediary say a book publisher, author may have an agent who liaisons between the author and the publisher so that is not the sense, that intermediary sense is not in the sense in which in philosophy the word agent is used, in philosophy it is used to refer to the fact that somebody has the capacity to bring, do about change, it refers to a conscious person with volition, with the capacity to do certain things and that agent as it is mentioned here, the supreme so ultimately it is he it is so as it is said not a blade of grass moves without the will of the lord so it is ultimately he who is the doer of things, it is he who is who is the stimulator, he is the stimulator, he is the he is the instrument, how is he the instrument when Krishna says it is the modes of nature which execute everything but then the modes of nature don't act independently they act under Krishna's will so it is Krishna for example in the amrit month and past time it is mentioned that Vishnu himself manifested as the mode of goodness in the devatas as the mode of passion in the asuras and the mode of ignorance in Vasuki the snake so it was in that sense so he had originally given the plan that churn the ocean of milk so he was the initiator then he was the he was the instrument and in the whole material world where things happen that is also Krishna's energy so wherever things are happening the location where it happens that is also ultimately the supreme lord so in that sense this particular section indicates the pervasiveness of the manifestation of the absolute truth and how there is nothing that exists beyond the absolute truth now Prabhupada quotes several verses from the opanishads to explain how there is no truth other than the absolute truth and those verses illustrate this point in multiple ways Prabhupada quotes from the Sita Shastra Upanishad there is a commentary Prabhupada quotes who is also putting a lot of shastra there so there are several sections sometimes where Prabhupada gives verses without any translations and the point of this is that he doesn't want to go into the technicalities but he wants to convey to the readers that there is technical backup available if you want to challenge this technically then here is the technical thing but it's not necessary for the general readers so he doesn't go about giving the translations the essence of this verse is that actually everything is ultimately the absolute truth and to think of anything as separate from the absolute truth in the sense that it has an entirely independent existence of the absolute truth is illusion so now the point of this discussion is with respect to the establishing the personal aspect of the absolute truth is that if even the material energy is a manifestation of the absolute truth in some way or the other then the vishesha then the variety that is present in the material world cannot be deemed an illusion because if it's the energy of the absolute truth then it's also real and if there is variety if there is personality in one energy of the absolute truth then of course the standard logic will follow then how can the absolute truth of whom this is just one energy how can that absolute truth be lesser than his energy so if there is personality and variety there is vishesha in the energy then there must be vishesha in the energetic also in that way it can be inferred that actually the absolute truth.