Krishna does not stand for the Absolute – he is the Absolute
Many people have an impersonalist conception of the absolute. They believe that The Absolute Truth in order to be unlimited has to be impersonal. They associate personality with form and finiteness. Therefore they feel that the unlimited absolute truth cannot be personal.
When such people read the Gita, they think that its references to Krishna as the absolute truth are nonliteral. They hold that Krishna stands for the absolute; that is, he is a placeholder for the absolute truth meant especially for people who cannot conceive of the absolute truth in impersonal terms. And they consider themselves to be more intelligent, more spiritually evolved and more philosophically astute. So, they think that they are going beyond the placeholder to the actual reality, they believe that by considering the impersonal to be higher, they are actually more advanced on the path of spiritual realization.
The Gita is categorically clear that Krishna is the absolute truth (07.07). The later reiterates this (15.19) when it states that Krishna is understood to be the supreme person, the highest manifestation of the absolute truth, by those who are wise; indeed, those who understand him thus are actually wise. In contrast, those who misunderstand his position, deeming him a material manifestation of the absolute truth or even a nonmaterial but transitional manifestation who is meant to be used and ultimately transcended for reaching the absolute truth are misled, grievously misled.
The Gita declares that Krishna is the ultimate shelter. He is the Absolute Truth who is the source of all of existence 10.8. Those who hold that he is merely the placeholder for the absolute end up with an impoverished conception of the absolute because their absolute turns out to be less than the existence that has emanated from him. Whereas personality is present within the existence, it is conspicuously absent in their conception of the absolute, thus rendering the absolute non-absolute, thus limiting the unlimited by stating that the unlimited is limited to being formless. The Gita avoids such a pitfall by revealing a richly personal vision of the absolute who is free from the limitedness that characterizes personality in this world.
When we thus refuse to drag conceptions of finiteness obtained from our experience with personality in this world on the absolute, then we realize and relish the supreme sweetness of Krishna as the Absolute Truth.
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