Question
When Brahman has been described in Upanishads as attributeless, beyond all qualities, then how can we explain the so-called inherent powers like Maya etc in Brahman?
Sri Prabhuji: The “word Brahman” is used in two contexts in Upanishad – Brahman as absolute reality (Parabrahman) and Brahman as relative reality (Saguna Brahman). No discussion, no conceptualization possible within the frame work of Parabrahman or absolute reality since there is none other than Para Brahaman ! In the domain of absolute reality Parabrahman is beyond, name, form and any conceptualization.
All discussion happens within the frame work of relative reality Saguna Brahma. In the frame work of Saguna Brahma we have to have “pointers” to Para Brahman. The pointers are not characteristics or attributes of Para Brahman but only a help for us to waking up to our true nature as Absolute Reality. Vedanta adopts a unique methodology called superimposition and negation (adhyaropa apavada) as pointer to absolute reality beyond human conception. An analogy can be given for this method. In office there is glass door. Many people walk into glass door and injure themselves. To make glass door visible a sticker is put on the glass door saying “Push door”.
Para Brahman is like Glass door – beyond conceptualization. Stickers are superimpositions to point out absolute reality in the relative domain.
Two types of superimpositions (stickers) are used. Adjunct and attribute. Incidental nature (non essential) is called adjuct. Essential part of nature is called attribute. For example if someone asks for an address of house two answers can be given. The house is right opposite of parked red car. Here red car is pointer to house. Red car is not part of house. Red car is adjunct to house. This is called tatastha lakshana of house.
On the other hand another answer can be given. The green coloured painted house is the house you are looking for. Here green colour is used as adjective for the house. This is called attribute or visheshana.
Another example is flower. The essential nature of flower is swarupa lakshana of flower. “Flowerliness” is essential nature of flower. Red colour is visheshana or attribute of flower. A bee is sitting on the flower points to adjunct for the flower.
What is essential nature (swaroopa ) of absolute reality ? From relative domain we can only say Sat-Chit-Ananda. Here Sat-chit-Ananda is not an attribute. It is one reality Sat (existence) which is Chit (Consciousness) which is infinite (Ananda). Sat Chit Ananda is the nature of Para Brahman (Swaroopa lakshana).
Another superimposition done on Para Brahman is role of Saguna Brahma (Ishvara – Creator) to explain creation. Para Brahman has the power of creation Maya Shakti as adjunct. Para Brahman “appears as” saguna Brahma using Maya Shakti. Maaya Shakti is adjunct for Para Brahman. But maaya Shakti is essential nature (Visheshana) – inherent power of Saguna Brahma. Para Brahman appearing as Saguna Brahma is the vedantic teaching methodology of superposition (adhyaropa)
Saguna Brahma Ishvara is available for us for spiritual practices – Karma Yoga, Meditation (upasana). Once mind is purified (chitta shuddhi) due to spiritual practice,
For a purified mind absolute reality is uncovered through the process of negation – neti, neti. (not this, not this) – denying all attributes superimposed. This process of negation is called apavada. Thus Absolute reality and relative reality of Parabrahman and Saguna Brahman is taught in the methodology of Vedantic teaching of Superimposition (adhyaropa) and negation (apavada).
We need to understand the difference between Swaroopa lakshana (essential nature), adjuct and attribute (visheshana). We also need to understand methodology of teaching of vedanta Superimposition (adhyaropa) and negation (apavada). This system of teaching uncovers Absolute Reality of Para Brahman in the relative domain.