CC daily 113 – M 6.152-56 – Impersonalism is not just non-scriptural, but also anti-scriptural

Sarovartacharya will be converted thank you chitra mahaprabhu is continuing his analysis of the import of the vedas and he's saying that the absolute truth is a person so he's in this particular case the reasoning he's giving is that the form of the absolute truth is shadaishwarya purna it is blissful so that form which is full of six opulences which is has six opulences which is blissful how can you say that that form which is so blissful that form which is so filled with opulences how can that be formless there's already a form and in fact that form is forms opulence praises are sung in the scripture and how can you say that that person is formless now chitra mahaprabhu is with a series of rhetorical questions challenging sarovartacharya's conclusions and in this way he is giving substantiating his original statement that the vedanta the brahma sutra which he uses over here the vyasutra or brahma sutra is originally clear but your explanations are like a cloud covering the sun so how is that he's giving he's stating with a series of rhetorical questions swabhavika tina shakti yehi brahma hai that this brahma has three shaktis although the the brahma naturally has three energies what are those three energies this external internal and marginal potencies there is it's mentioned in the that verse will be quoted next we'll come to that from vishnu puran so but that lord who has energies you are saying you are saying that it does it is having no energy that he is he is having no energy he is he is just impersonal light he's pointing out inconsistencies not just inconsistent actually contradictions between what the impersonal is inferred as a scriptural conclusion and the scriptural conclusion statement themselves so now vishnu puran the verses will be quoted here so vishnu shakti para prokta so para is transcendental vishnu shakti para prokta there is one energy of the lord which is transcendental that which is another there's one which is a para or transcendental shakti then another shakti which is that of course refers to the souls and that also is para that also is spiritual be a source of consciousness and in that sense transcendental avidya karma sanghyaanya avidya karma refers to that which causes avidya and impels one to do karma so avidya refers to forgetfulness or ignorance of our spiritual identity and karma refers to avidya karma refers to a fruitive activity done especially for the seeking material fruits this is the third energy now in the bhagavad-gita the exact terminology same terminology is not used of shakti but it is the word that is used prakriti now technically speaking if you look at the concept that krishna is talking about it is quite similar in both cases so that is the absolute truth and he has certain features so prakriti krishna uses there in bhagavad-gita in a sense which is very similar to what is prakriti here what is shakti here and prakriti are used in a very similar sense over there khilan avapno tyatra santatan so that which is so there's a conversation there in the mahabharata in the vishnupurana also and there it is capable of going everywhere that means the soul can determine the destination whether to go to heaven or to go to hell whichever wherever the soul wants to go it can go samsara tapana khilan avapno tyatra santatan although the soul can even go to the spiritual world be liberated but its soul can get misdirected and stay in the material world samsara tapana khilan and here in the material world the soul can suffer the miseries of material existence avapno tyatra santatan avapno tyatra santatan means in this material world to suffer misery so here he's talking about the predicament of the soul the soul has the potential to be liberated to go to the spiritual world so by misusing his desire stays in the material world and gets bound shakti kshetragya sangeeta so being freed from that influence known by the name of shetragya sarvabhuteshu bhupala it exists in different bodies with the consciousness manifested to different degrees so here the point that is being made is that although the soul is one it is different different souls are manifested because so there is a because there is the soul is just karma and by doing karma by doing karma the soul gets bound in material existence so and accordingly it gets different kinds of bodies so those different kinds of bodies are what cause the soul's entanglement and are they also not just cause the soul's entanglement yes because when it's always soul gets a particular body that also induces certain kinds of desires but this body also represent the way the soul has acted in previous times and in that way now the soul has to respond so in general the important thing to recognize is that there is no way there can be a utter diverse utter difference because there's the same consciousness that pervades all living beings and that consciousness manifests from the absolute truth so in this way Shetan Mahaprabhu is going on and analyzing transcendental reality in a steady progression in a higher he's putting it in a hierarchy that helps people to become elevated thank you.