If it be said that the Creator of the world is Saguna Brahman, we say, no; because the word Atman is used in connection with it. — 6.

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SUTRA I. 1. 6.

गौणश्चेन्नात्मशब्दात् ॥१.१.६॥

gauṇaścennātmaśabdāt ..1.1.6..

… Gaunah, Saguna Brahman. .....Cha, and .. It if … Na not. … Atma-Shabdat, because of the word Atman.

6. If it be said that the Creator of the world is Saguna Brahman, we say, no; because the word Atman is used in connection with it. — 6.

COMMENTARY

The being, who is described as Brahman and is expressible by words, is not Saguna Brahman which has the highest portion of Prakriti called Sattva, as its vesture. Why do we say so? Because the word Atman is used in reference to Brahman in these texts:

«The Atman alone was in the beginning as a person». (Br. Up.)

Ait. Aranyaka:

The Atman verily alone existed before the creation of this universe. Nothing else was manifest then. He willed: «Let mc create the worlds».

Both these texts show that the being which existed prior to creation has been designated by the term Atman. This term Atman primarily applies to the infinite Nirguna Brahman, as we have already explained it in commentating on the Sutra I., 1. 2.

Moreover, in the Bhagavata Purana we find: «The wise call Him Brahman, Paramatman, Bhagavan, Who is true intelligence and without duality».

So also in the Vishnu Purana, we find: — «Oh Maitreya! The word Bhagavan is applied to the Cause of all the causes». All these Parana texts also show that the infinite Pure Brahman is the one expressible by words. Had the infinite Brahman boon indescribable, He would not have boon expressed by words.

SUTRA I. 1. 7.

तन्निष्ठस्य मोक्षोपदेशात्॥१.१.७॥

tanniṣṭhasya mokṣopadeśāt ..1.1.7..

.. Tat, to that. ... Nishthasya, of the devoted. .Moksha, release . .... Upadeshat, because of the touching.

7. (The Creator of the universe is Nirguna Brahman and not Saguna), because the devoted to Him attains salvation, according to the teaching of the scriptures. — 7.

COMMENTARY

The word ‘not’ is understood in this as well as in the next thro s Sutras.

In the Taittiriya Upanishad we find (11., 7.):

This world before creation existed verily in the state of Asat or subtle, thence verily the gross was born. That Brahman himself made His self.

The Upanishad then goes on to say: ‘….’

When verily this Jiva places fearless reliance (entire devotion) on This seer, (who is other than all those objects which are seen) on This Enjoyer (who is other that all these objects of enjoyments), on This Ineffable (for His Infinite attributes cannot be fully described), on This Self-Luminous (who has no Nilayana or light to illumine him), then he reaches fearlessness (release). But if this Jiva has the slightest doubt (and if his devotion has the slightest taint of hypocrisy) then there is Fear for him.

This shows that he who is devoted to the supreme Brahman, who transcends all phenomenal universe, who is described by the Vedas, and is the Creator of the world, finds freedom from fear and rests in that invisible, incorporeal and undefined Supreme Brahman. This Brahman could not be Saguna Brahman. For then the text would not have said that His devottee would get release. The Paramatman is Nirguna and Moksha is attained by the worship of Him alone. As we find in the Bhagavata:

«This Savior Hari is Nirguna (untouched by the Gunas); He is the supreme Person (by worshipping Him there is release). He is above Prakriti. He is the wisdom of the wisest. He is the witness of all. By worshipping Him, one gets the highest reward and becomes himself free from all Gunas».

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