saguNa and nirguNa are the same

[Anand Hudli]

saguNa-nirguNayor-aikyaprakaraNam.h

   (The Identity of saguNa and nirguNa brahman)

   From: prabodhasudhAkara of Shankara


  The following verses show the identity of Brahman with attributes
  and the Brahman without attributes.

  shrutibhirmahApurANaiH saguNaguNAtItayoraikyam.h |
  yatproktaM gUDhatayA tadahaM vaxye .ativishadArtham.h ||

  I will explain very clearly the identity of (Brahman) with
  attributes and (Brahman) beyond attributes that is revealed
  secretly in the Vedas and in the great purANas.

  bhUteshhvantaryAmI GYAnamayaH sachchidAnandaH |
  prakR^iteH paraH parAtmA yadukulatilakaH sa evAyam.h ||

  This Krishna, the chief of the Yadus, is exactly the Supreme
  Self, the Inner controller of all beings, full of knowledge,
  Existence-Consciousness-Bliss, and beyond prakR^iti (mAyA).
  (prakR^iti is mAyA as per "mAyAM tu prakR^itiM vidyAn.h mAyinaM tu
   maheshvaram.h", shvet. up.).

  An objection or doubt can be raised:

  nanu saguNo dR^ishyatanustathaikadeshAdhivAsashcha |
  sa kathaM bhavetparAtmA prAkR^itavadrAgroshhayutaH ||


  Now, how can one with attributes, with a perceptible body and
  residing in one place, be the Supreme Self (of all)? (Moreover,)
  when He (Krishna) possesses passion and anger just like any
  ordinary person?

  Shankara answers:

   itare dR^ishyapadArthA laxyante .anena chaxushhA sarve |
  bhagavAnanayA dR^ishhTyA na laxyate GYAnadR^iggamyaH ||

  BhagavAn is not seen by this (ordinary) vision but by the eye of
  jnAna. Other perceptible objects are all seen through Him.

  yadvishvarUpadarshanasamaye pArthAya dattavAnbhagavAn.h |
  divyaM chaxustasmAdadR^ishyatA yujyate nR^iharau ||

  Since the Lord gave arjuna divine vision at the time of the
  vishvarUpa-darshana (gItA chapter 11), therefore it is appropriate
  that Lord narahari is not visible (except to the divine eye).

  sAxAdyathaikadeshe vartulamupalabhyate raverbiMbam.h |
  vishvaM prakAshayati tatsarvaiH sarvatra dR^ishyate yugapat.h ||

  Just as the sun is directly seen to be circular in one place,
  (although the sun) illuminates the world and is seen simultaneously
  by everyone everywhere (on the illuminated side of the earth),

  yadyapi sAkAro. ayaM tathaikadeshI vibhAti yadunAthaH |
  sarvagataH sarvAtmA tathApyayaM sachchidAnandaH       ||

  (so also) this Krishna, the Lord of the Yadus, is present everywhere,
  as the Self of all and Existence-consciousness-Bliss, although He appears
  to be with form and as residing in one place.

  Shankara gives more examples:

  eko bhagavAn.h reme yugapadgopIshhvanekAsu |
  athavA videhajanakashrutadevabhUdevayorhariryugapat.h ||

  The one bhagavAn sported with many gopI's simultaneously. Or,
  He was with King Janaka of Videha and the brAhmaNa shrutadeva
  simultaneously.

  athavA kR^ishhNAkArAM svachamUM duryodhano .apashyat.h |
  tasmAdvyApaka AtmA bhagavAnharirIshvaraH kR^ishhNaH ||

  (Yet another example.) Or, duryodhana saw his entire army in
  the form of Krishna, (ie. he saw only Krishna everywhere in his army).
  Therefore, Krishna, bhagavAn Hari, the Lord is (surely) the all
  pervading Self.

  vaxasi yadA jaghAna shrIvatsaH shrIpateH sa kiM dveshhyaH |
  bhaktAnAmasurANAmanyeshhAM vA phalaM sadR^isham.h ||

  Did shrIvatsa become an enemy of laxmI's Lord when he struck Him
  on the chest? (No.) The fruit obtained by devotees, demons, and
  those who are indifferent to Him is similar.

  tasmAnna ko.api shatrurno mitraM nApyudAsInaH |
  nR^ihariH sanmArgasthaH saphalaH shAkhIva yadunAthaH ||

  Therefore, no one is an enemy nor a friend, nor even an indifferent
  (stranger) to Hari. bhagavAn narahari is like a tree full of fruits
  standing on a good path. (He offers the same fruit to everyone who
  approaches Him just as the tree offers its shade and fruits to
  all travelers without discrimination.)

 Anand

--
bhava shankara deshikame sharaNam

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