nirguNa/nirvisheSha

[Guest guest]

From the above it follows that nirguNa brahman cannot be described at all.

That is why it is said to be beyond the reach of words and even the mind.

 

praNAms Sri Sastri prabhuji

Hare Krishna

 

And in sUtra bhAshya itself shankara says 'parama siddhAnta' of shruti is

nirguNa & nirvishesha brahman & whenever there is a conflict between these

two words (savishesha & nirvishesha), one has to interpret the word saguNa

in favour of nirguNa brahman only & not the otherway round !! It is

because bruhadAraNyaka shruti itself confirms absolute attributelessness of

brahman by saying it is not gross nor subtle, neither short nor long,

without shadow or darkness, no taste, smell, no organs, no mind, no light,

no life-breath, not inward nor outward consciousness not even prajnAna

ghana (mAndUkya)..etc.etc. And in bruhadAraNyaka up. bhAshya (2-3-6)

shankara makes it amply clear that since 'reality' is devoid of all

specific features can never be positively described.

 

// quote //

 

In the same way that an animal is described positively by exclaiming 'there

goes the ox, the white one, with horns', brahman is described by means of

superimposed name, form or action by means of words and expressions like

'brahman is consciousness and bliss' (jnAnaM & AnandaM), it is a solid mass

of consciousness (prajnAna ghana), brahman and Atman. When, however, it is

intended to indicate its essential nature itself, free from all particulars

conditioning adjuncts (upAdhi-s), then it is impossible to define it in any

particular manner. And so, for that purpose the only means to employ is to

point out it by negation, i.e. by calling 'neti neti' thus denying all

possible properties attributable.

 

/ /unquote//

 

I dont know whether Sri Vaibhav prabhuji saying the same thing as above

with the help of Nagarujuna's mAdhyAmika!!?? But this is what the final

stand of advaita's nirguNa & nirvishesha brahman as per shruti & shankara

siddhAnta.

 

Hari Hari Hari Bol!!!

bhaskar