Vedic / VedAntic Brahman, is it Saguna (with attributes) or Nirguna (devoid of any
attributes)? This is the fundamental problem on which Vedantins have debated a lot.
Vedas have reference to both Nirguna and Saguna aspects of Brahman which could also
be taken as aikya (oneness) and bheda (difference) vAkyas (statements).
In Advaita, the non-dual Brahman alone is real and therefore accepted as nameless,
formless and therefore Nirguna attribute-less reality. The reference to Saguna is taken
to be secondary or relative reality.
In V.Advaita and Dvaita Brahman is identified as Narayana who is complete with infinite
auspicious attributes and so Saguna. The Nirguna aspect is interpreted as devoid of
trigunas - Sattva, Rajas and Tamas of Prakrithi or material nature.
Meditation on Brahman becomes easier when it is endowed with attributes. In Dvaita
and V.Advaita meditation on Brahman in the form of Narayana is recommended. In Advaita
also, meditation on any ishta devata (favorite God) recognized in the Veda is recommended
as a initial step to attain chitta shuddhi (purity of heart) which is believed to lead to
the realization of Nirguna or Attribute-less Brahman or the Atman/Self.
In the Buddhistic tradition ultimately there is shunya or nothing. But still in the
Buddhistic meditation, it is recommended to attain thoughtless state by consciously removing
any thought that gets created. Some teachers recommend to just remain a silent witness to any
thoughts that arise in the mind. Such thoughts may remain for a while but eventually, it is
supposed to go away leading to a thoughtless state. But still the self or the Atman
experiencing this thoughtless state cannot get eliminated. So Buddhism can be said to
be covered Advaita Vedanta.
So many non-traditional Advaitins also adopt the same meditation technique. Killing or
remaining as a silent witness for thoughts that eventually die away may lead to
the attainment of the Atman which is the Shiva tattva. Interestingly Shiva is identified
as the destroyer. Even in the embodied state all food items that the jiva consumes loses
its name/form (gets destroyed) and becomes one with the eater. So Jiva tattva is nothing
but the Shiva tattava.
Vedantic meditation invariably involves Rishi, chandas/mantra and devata. Traditional
Vedantic Meditation is essentially japa - constant repetition of any mantra of Vedically
identified devata. This is also accompanied by constant remembrance of the divine
form of the devata. Traditional Advaita still goes by this Saguna meditation which
is believed to lead eventually to the attainment of Nirguna Brahman.
Vishnu is well known as the sustainer or protector of good and destroyer of evil.
So Vaishnava meditation is essentially Saguna meditation or japa that involves usage
of any mantra pertaining to Vishnu, predominantly the ashtakshara. So one single mantra
or thought on Vishnu is constantly sustained. It may also involve constant performance
of puja or archana of chosen form of Vishnu in the mind. Experience of multiple auspicious
forms of Brahman / Narayana is also recommended and could arise due to listening to
various kathas or pastimes or leelas of Vishnu and His many avataras or incarnations.
Now what is the conclusion? is the Vedic Brahman Nirguna or Saguna?
As already mentioned in Dvaita and V.Advaita Brahman is Saguna in the form of Narayana.
Sri AdiShankara explicitly states many times in his works that Brahman is both Nirguna
and Saguna. Meditation on Nirguna Brahman is impossible. So there is no doubt that
traditional Vedic/Vedantic Brahman for upAsana is Saguna. But ultimately Brahman is the
supreme Self of all which is totally independent. So whether it is nirguna or saguna
the knower only knows.
Who is the deity that represents saguna Brahman?
In Dvaita and V.Advaita, it is doubtlessly Sriman Narayana. In Advaita it could
be Narayana, Shiva or Shakti or any ishta devata heralded in the Vedas. Sri Shankara
in one of his works identifies the supreme as "ShankaraNarayana". Probably this view
might help to integrate the Shaiva and Vaishnava traditions.
Whatever may be the name/form of the deity, it would be perfect to identify that supreme
Brahman with the entire universe - the universal purusha as identified in the Purusha Sukta
and the eleventh chapter of Bhagavad Gita . The entire universe is that Supreme purusha
or Brahman. One cannot go wrong in this meditation on the universal purusha as there
is no second entity other than that. The absolute dependence and existence of every being
and everything in that universal person can never be denied by any truthful person.
Namaste
Suresh
attributes)? This is the fundamental problem on which Vedantins have debated a lot.
Vedas have reference to both Nirguna and Saguna aspects of Brahman which could also
be taken as aikya (oneness) and bheda (difference) vAkyas (statements).
In Advaita, the non-dual Brahman alone is real and therefore accepted as nameless,
formless and therefore Nirguna attribute-less reality. The reference to Saguna is taken
to be secondary or relative reality.
In V.Advaita and Dvaita Brahman is identified as Narayana who is complete with infinite
auspicious attributes and so Saguna. The Nirguna aspect is interpreted as devoid of
trigunas - Sattva, Rajas and Tamas of Prakrithi or material nature.
Meditation on Brahman becomes easier when it is endowed with attributes. In Dvaita
and V.Advaita meditation on Brahman in the form of Narayana is recommended. In Advaita
also, meditation on any ishta devata (favorite God) recognized in the Veda is recommended
as a initial step to attain chitta shuddhi (purity of heart) which is believed to lead to
the realization of Nirguna or Attribute-less Brahman or the Atman/Self.
In the Buddhistic tradition ultimately there is shunya or nothing. But still in the
Buddhistic meditation, it is recommended to attain thoughtless state by consciously removing
any thought that gets created. Some teachers recommend to just remain a silent witness to any
thoughts that arise in the mind. Such thoughts may remain for a while but eventually, it is
supposed to go away leading to a thoughtless state. But still the self or the Atman
experiencing this thoughtless state cannot get eliminated. So Buddhism can be said to
be covered Advaita Vedanta.
So many non-traditional Advaitins also adopt the same meditation technique. Killing or
remaining as a silent witness for thoughts that eventually die away may lead to
the attainment of the Atman which is the Shiva tattva. Interestingly Shiva is identified
as the destroyer. Even in the embodied state all food items that the jiva consumes loses
its name/form (gets destroyed) and becomes one with the eater. So Jiva tattva is nothing
but the Shiva tattava.
Vedantic meditation invariably involves Rishi, chandas/mantra and devata. Traditional
Vedantic Meditation is essentially japa - constant repetition of any mantra of Vedically
identified devata. This is also accompanied by constant remembrance of the divine
form of the devata. Traditional Advaita still goes by this Saguna meditation which
is believed to lead eventually to the attainment of Nirguna Brahman.
Vishnu is well known as the sustainer or protector of good and destroyer of evil.
So Vaishnava meditation is essentially Saguna meditation or japa that involves usage
of any mantra pertaining to Vishnu, predominantly the ashtakshara. So one single mantra
or thought on Vishnu is constantly sustained. It may also involve constant performance
of puja or archana of chosen form of Vishnu in the mind. Experience of multiple auspicious
forms of Brahman / Narayana is also recommended and could arise due to listening to
various kathas or pastimes or leelas of Vishnu and His many avataras or incarnations.
Now what is the conclusion? is the Vedic Brahman Nirguna or Saguna?
As already mentioned in Dvaita and V.Advaita Brahman is Saguna in the form of Narayana.
Sri AdiShankara explicitly states many times in his works that Brahman is both Nirguna
and Saguna. Meditation on Nirguna Brahman is impossible. So there is no doubt that
traditional Vedic/Vedantic Brahman for upAsana is Saguna. But ultimately Brahman is the
supreme Self of all which is totally independent. So whether it is nirguna or saguna
the knower only knows.
Who is the deity that represents saguna Brahman?
In Dvaita and V.Advaita, it is doubtlessly Sriman Narayana. In Advaita it could
be Narayana, Shiva or Shakti or any ishta devata heralded in the Vedas. Sri Shankara
in one of his works identifies the supreme as "ShankaraNarayana". Probably this view
might help to integrate the Shaiva and Vaishnava traditions.
Whatever may be the name/form of the deity, it would be perfect to identify that supreme
Brahman with the entire universe - the universal purusha as identified in the Purusha Sukta
and the eleventh chapter of Bhagavad Gita . The entire universe is that Supreme purusha
or Brahman. One cannot go wrong in this meditation on the universal purusha as there
is no second entity other than that. The absolute dependence and existence of every being
and everything in that universal person can never be denied by any truthful person.
Namaste
Suresh
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