saguNa and nirguNa are the same

[Ramakrishnan Balasubramanian]

Anand Hudli <anandhudli at HOTMAIL.COM> wrote:

I'll think a little bit more about these verses and try to write
something later. But, a few quick observations:

<<< The identity of nirguNa and saguNa brahman or para and apara
brahman
 (Superior and Inferior Brahman as some wish to call them) is not
 an identity of two entities but rather the identity of *end*result*.
>>>

The end result is not the same. saguNa upAsana without desires leads
to purification of mind and *possibly* kramamukti. On the other hand,
there is nothing called nirguNa upAsana. It is rather the GYAna that
qualties are superimposed on brahman due to avidyA. Intutive
realization of this is jIvanmukti. So, the end results are quite
different.

<<< There are no two Brahmans whose identity is being asserted here!
 Speaking of identity is possible only when there are two (or more)
 entities. When Brahman is all there is, there can be no assertion >>>

The sUtra bhAshhya refutes the view of certain vedAntins that brahman
is both saguNa and nirguNa at the same time. The prabodhasudhAkara
seems to be saying the same thing. Or at the very least, it's quite
vague on this point. First of all thinking that Krishna possessing
qualities is due to avidyA. So, what's the point in saying
saguNa-nirguNayor-aikyam?  Why not clearly say that thinking of
Krishna with attributes is due to avidyA? Sure, worshiping Krishna is
recommended, but that does not mean it's the same as GYAna, i.e., the
neti-neti process which results in GYAna. The daily rites are also
recommended by the veda-s, but that's no reason to presume that the
end result of the daily rites and GYAna are the same.

Rama

--
bhava shankara deshikame sharaNam

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