The Creator is not Saguna Brahman) because, the text nowhere teaches its abandonment in favour of someone higher. — 8.

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SUTRA I. 1. 8.

हेयत्वावचनाच्च॥१.१.८॥

heyatvāvacanācca ..1.1.8..

… Heyatva, abandonment. .. Avachanat, not being said Cha, and.

8. (The Creator is not Saguna Brahman) because, the text nowhere teaches its abandonment in favour of someone higher. — 8.

COMMENTERY

If that Creator of the world were Saguna Brahman, then in these Vedanta texts, which teach various kinds of meditations and practices, we should have found some texts declaring Ins inferiority, as they do with regard to men and women (who are all Saguna entities). But we do not find any such texts. Is the savior Hari described as an object of worship to his aspirants, because Ife destroys all the Gunas of His seeker? Certainly not. The texts describe that the transmigrating Jivas (who are Saguna) are to he discard. As says a text . — ‘…’ «Discard all talks of beings other than the savior Hari» (Mr. Up. . The aspirant after release should meditate on the Lord in His aspect of creator also, as much as he meditates on Him as the True, etc. The pure Brahman is the Creator, (and not Brahman beclouded by Maya.)

Therefore, Nirguna Brahman alone is described in the Vedas. he is the creator of the universe. He should be the object of meditation to His devotees who want emancipation.

SUTRA I. 1. 9.

स्वाप्ययात्॥१.१.९॥

svāpyayāt ..1.1.9..

.. Svapyat, because he merges into himself.

9. (The Creator is not Saguna, Brahman) because Tie merges into Himself. (Not so the Saguna which merges into something other than Himself) — 9.

COMMENTARY

We find in the Brihadaranyaka Upanishad: ‘…’

That is infinite, this below is infinite. From that infinite proceeds this infinite. On taking away this infinite from that infinite, the remainder is still Infinite. (Br. Up., V., 1. 1.)

Now the infinity which is the manifested Brahman enters into the infinite, which is the unmanifested Brahman; and thus we see that Brahman enters or merges into Himself. Had it. referred to Saguna Brahman, the text would have said that Saguna enters into Nirguna, and not that it enters into itself. Moreover, Saguna is never said to he infinity.

The literal meaning of above verse is this. ‘Adas’ (that) refers to the root-form; the unmanifested; ‘Idam’ (this), refers to the manifested form. Both these forms are Infinity. The manifested form of God, shown in His incarnations and when He acts as in Rasa, etc., conies out of the unmanifested root-form which is called Purna or infinite. The word Uduchyate means ‘becomes manifest’ By taking away from that infinite root-form, the manifested form, that is, by merging this manifested form into the unmanifested root form, the remainder is that root-form, which remains unmerged The Puranas also tell us the same about the Savior.

That God creates mid becomes manifold, hut still remains Nirguna and the Supreme Person. Ife destroys mid reabsorbs the manifested into Himself and still is infinite and free from all faults. «Hari the first cause».

Objection: But Brahman has two forms, — Saguna and Nirguna. The Saguna Brahman has Sattva for his limiting adjunct or vesture, it is He who is Omniscient, Omnipotent and the cause of the universe. The second the Nirguna Brahman, is pure existence and consciousness. Infinite and perfect Purity. The Saguna Brahman is the Shakti or energy underlying all the Vedas, (the laws of nature). The Nirguna Brahman is the sense of the Vedas, the unity of all diverse haws. So these are different. The Nirguna Brahman cannot create. The Creator is always Saguna.

Answer: This is not so. The following aphorism rejects this view.

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