Relation between the two Aspects of Brahman
By P. M. Modi
Summary
The relation between the two aspects of Brahman—personal (saguna) and impersonal (nirguna)—is explored through the Mundaka Upanisad (Mu. Upa.) and interpretations by scholars like Sankara and Das Gupta. The text contrasts the *Purusa* (personal) and *Aksara* (impersonal) as distinct yet interconnected aspects of the ultimate reality. In Mu. Upa. 1.1.1-2, *Aksara* (the impersonal Brahman) is described as the source of all existence, while *Purusa* (the personal Brahman) is characterized as transcendent, unborn, and devoid of limitations, positioned as higher than *Aksara*. This distinction aligns with Das Gupta’s view from *History of Indian Philosophy* that the *saguna* aspect (personal) transcends the *nirguna* (impersonal) in certain Upanishadic passages. Sankara’s interpretations, however, present inconsistencies. He equates *Aksara* in Mu. Upa. 1.1.6 with the absolute *nirguna* Brahman but associates the same term in Mu. Upa. 1.1.2 with the relative *saguna* Brahman, describing *Purusa* as the universal soul (Virat) presiding over creation. This creates a contradiction, as the text emphasizes *Purusa* as distinct from and superior to *Aksara*. Sankara further interprets *Pumān* in Mu. Upa. 1.4 as the *Pancagnividya* (procreative principle), conflicting with the passage’s
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Conclusion
This analysis reveals a nuanced understanding of Brahman's dual aspects, highlighting the Earlier Metrical Upanisads' implicit distinction between the impersonal (Aksara) and personal (Purusa) dimensions, later elaborated in the Bhagavadgita. The study underscores that Purusa, as the transcendent, unembodied reality, represents a higher principle than the impersonal Aksara, challenging Sankara's interpretations that conflate or separate these aspects. By examining textual nuances and contextual coherence, the paper clarifies the Upanisadic framework, emphasizing the personal aspect's supremacy while maintaining the impersonal as a foundational reality. This contribution enriches scholarly discourse by reconciling apparent contradictions and offering fresh insights into Brahman's dual nature as conceived in early Upanishadic thought.