Central Myth (2-3): Concept of Saguṇa and Nirguṇa Brahma

Saguṇa Brahma:

The term saguṇa means ‘with attributes’, which implies that god has a name and form and attributes. It is said that Brahman is endowed with infinite super qualities like omniscience, omnipotence etc. It is also said that it creates, sustains, and dissolves the world.

For example,

“Eṣa sarveśvaraḥ eṣa sarvajñaḥ, eso’ntaryāmī eṣa yomn sarvasya prabhavāpyayau hi bhūtānāṃ//”^[1]

The Lord of all, the knower of all, the inner controller, the origin of all, is the inception and the end of all beings. The Brahmasutra states that the Brahman is that from where this world originates: “janmādyasya yataḥ” etc.^[2] The similar idea has been expressed in the Chāndogya Upaniṣad where Brahman is described as ‘Tajjālan’.^[3] The full description of Brahman as the creator, sustainers and destroyer of this world is given in the Taittirīya Upaniṣad.⁸⁶ Lord Kṛṣṇa speaks about saguṇa god in the Śrīmadbhagavatgītā—“Whenever righteousness is on the decline and unrighteousness is on the increase, I appear in the material world. From age to age I come into being to protect the good, destroy the bed and consolidate righteousness.”^[4] The concept of avatāratva emanates here from. Avatāras appear in this world in different ages to preserve the universe.

Nirguṇa Brahma:

Nirguṇa means ‘without attributes’ which means that god as the absolute spirit and pure consciousness has neither attributes nor name nor form. Nirguṇa is untainted energy, the living and conscious prowess that is active in the universe. Actually, the supreme self, is nirguṇa Brahman. He is the witness, the animator, the absolute and free from all qualities.^[5] Bṛhadāraṇyaka Upaniṣad mention in this context that it is not gross or fine, not short or long, not glowing or soothing, neither shadow nor darkness, not air or space, unlashed, without the sense of taste, smell, vision hearing and speech. It is the one which is same inside and outside, without mind, radiance, breath and measure.^[6] The Śvetāśvatara Upaniṣad says, “Niṣkalaṃ niskriyaṃ śāntaṃ niravadyaṃ niranjanaṃ” etc. that is without actions, tranquil, blameless, unattached etc.

The two aspects nirguṇa and saguṇa are also spoken of as transcendent Brahman and immanent Brahman. The first manifestation of saguṇa Brahman is Īśvara. Some of the names of saguṇa Brahman are Hiraṇyagarbha, Virāṭ, Sutrātman, and Prāna. All these names denote the Cosmic Self, the Cosmic Mind, or the Cosmic Person. While interpreting the Nāsadīya Sūkta, Sāyanācārya, the great Vedic commentator, teaches that Īśvara is the efficient as well as the material cause of the universe.

Footnotes and references:

[1]:

ManU, 6.

[2]:

BS, I.1.2.

[3]:

“Sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta/ Atha khalu kratumayaḥ puruṣo yathākraturasmilloke puruṣo bhavati, tathetaḥ pretya bhavati; sa kratuṃ kurvvīta//” “Manomayaḥ prāṇaśrīro bhārūpaḥ satyasaṅkalpa ākāśātmā sarvvakarmā sarvvakāmaḥ sarvvagandhaḥ sarvvarasaḥ sarvvamidamabhyātto’vākyanādaraḥ//” Chāndogya Upaniṣad, III.14.1-2.⁸⁶ TaiU, III.1.1.

[4]:

“Yadā Yadā hi dharmasya glānirbhavati bhārata/
Abhyutthānamadharmasya tadātmānaṃ sṛjāmyahaṃ//” Bhā Gitā, 4.7.

[5]:

SvtU, 6.11.

[6]:

“asthulaṃ, ananu ahrasvaṃ, adirghaṃ, alohitaṃ, asnehaṃ, acchāyaṃ, atamaḥ, avāyu anakāśaṃ, ascungaṃ, arasaṃ, agandhaṃ, acakṣuṣaṃ, asrotraṃ, avāk, amanaḥ, atejaskaṃ, aprāṇaṃ, amukhaṃ, amātraṃ, anantaraṃ, abāhyaṃ etc.” BṛhU, III.8.8.