Mantra - 12

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"Nirguna Brahma leads to Hell,

Saguna Brahma leads to deeper hell. 

Balance is key....

Reference is from Ishavasya Upanishad - Mantra -12 

अन्धं तम: प्रविशन्ति येSसंभूतिमुपासते |

ततो भूय इव ते तमो च उ संबूत्यागुं रता: || 12

andham tama: pravishanti ye asambhootimupaasate, 

Tato bhooya iva te tamo cha vu sambhootyaagum rataa: - 12

Meaning -

Those who are engaged in the worship of Demigods enter into the darkest region of ignorance; and still more so do the worshippers of Impersonal Absolute. 

The Sanskrit word sambhootim means "origin".

The Sanskrit words in this mantra, asambhootim refers to those who have no independent existence [DemiGods]; sambhootim refers to the Impersonal Absolute.

To answer the question above ....

In the original Sanskrit verse there is no mention of the words "Nirguna Brahman, Saguna Brahman or Hell".... Only the words .... sambhootim, asambhootim, andam tama: .....

So in simple words it says....

Those who are engaged in the worship of Demigods ... like Indra, Varuna, Vayu: ....etc., enter into the darkest region of ignorance; and still more so do the worshippers of Impersonal Absolute formless Supreme Lord.

From Google search -

Yes, the statement "Nirguna Brahman is unmanifest & Saguna Brahman is manifest" is generally correct within the context of Advaita Vedanta and many Hindu philosophical traditions. 

However, this distinction is more about perspective than it is about two separate entities. Both terms refer to the same Reality. 

Here is a breakdown of the concepts:

1. Nirguna Brahman (Unmanifest/Attribute-less)

• Definition: Nir (without) + Guna (qualities/attributes). It is the Absolute, formless, quality-less, and unchanging substrate of existence.
• Unmanifest: Because it is beyond time, space, and causation, it cannot be perceived by the senses or fully grasped by the mind.
• Nature: Pure Consciousness, Sat-Chit-Ananda (Existence-Knowledge-Bliss). 

2. Saguna Brahman (Manifest/With Attributes)

• Definition: Sa (with) + Guna (qualities/attributes). It is Brahman perceived through the lens of Maya (cosmic illusion/limitations).
• Manifest: This is God with form (Ishvara or personal deities), which can be worshipped and contemplated.
• Nature: Creator, sustainer, and destroyer of the universe. It is the formless Brahman "frozen" into form by devotion, similar to how water freezes into ice. 

Key Nuances

• It is ONE Brahman: Nirguna is not "lesser" or "more" than Saguna; they are two sides of the same coin.
• Maya makes the difference: When Reality is viewed from a standpoint of absolute knowledge (Jnana), it is Nirguna. When viewed from within the world of duality (empirical, transactional reality), it appears as Saguna.
• Purpose: Saguna Brahman is considered easier to worship for ordinary people (Bhakti), while Nirguna is the goal of meditation and knowledge (Jnana). 

Conclusion: The statement is a correct description of the two aspects of the Divine as understood in Vedantic teaching, where the unmanifest (Nirguna) appears as the manifest (Saguna) to the human observer. 

..............................

You are correct that focusing exclusively on Advaita Vedanta and the concept of Maya when explaining Brahman can narrow the scope of a subject that is interpreted in many ways across different Indian philosophical schools. 

Here is a breakdown of why that perspective arises and why it may feel limiting:

• Why Maya is Frequently Included: When discussing the absolute nature of Brahman (Nirguna Brahman—formless, non-dual), the philosophy of Advaita (as taught by Adi Shankaracharya) is the most prominent framework that utilizes the concept of Maya to explain how the One appears as many. In this view, Maya is the "power of illusion" that causes the non-dual Brahman to be perceived as the empirical world of multiplicity.
• The "Dominant" Context: The assertion that Advaita is the "dominant" philosophy is largely a historical and academic one. From the 14th century onwards,, and later, through 19th-century Neo-Vedanta movements, Advaita has been presented by many as the supreme, or most "complete" understanding of the Upanishads.
• Why It Can Be Misleading (The Other Schools): It is inaccurate to say Advaita represents the totality of Hindu thought. Other major Vedantic schools offer very different, equally important explanations of Brahman:
  • Vishishtadvaita (Ramanuja): Views the world and individual souls as real, constituting the "body" of Brahman (God), rather than an illusion.
  • Dvaita (Madhvacharya): A strictly dualistic view that insists on a fundamental, permanent difference between the individual soul and God (Brahman).
  • Bhakti Traditions: Many traditions focus on Saguna Brahman (God with attributes/form), where the world is not viewed as illusion (Maya) but as a real creation of the Divine, to be loved and worshipped. 

Conclusion:
While Advaita Vedanta is a significant and influential, often academically dominant, school of Indian philosophy, it is not the only one. A balanced explanation of Brahman should ideally recognize that other traditions (Vishishtadvaita, Dvaita) do not necessarily consider the world to be Maya (illusion) and view Brahman differently than the non-dualistic Advaita approach. 

It is fair to say that using Advaita as the sole lens is a specific, rather than universal, perspective. 

Isavasya Upanishad - Introduction

Dedicated to

To my mother – Late - Smt. Shanta Konda Rajaram

To my father – Late - Shri.Rajaram Konda

To my first Guru in Sanskrit – Late.Shri.Shreenath of Mambalam Samskrita Vidyalaya

To my Guru in Sanskrit Certificate Course & Diploma – Shri.Shreekanth of Madras Sanskrit College – Chennai

ISAVASYA UPANISHAD

Isavasya upanishad  :-

Introduction :- The Hindu Scriptural literature is so vast and comprehensive that there is no branch of knowledge left uninvestigated by the great seers of this Country – India.                  Before we go into the study of Isaavaasya Upanishad we have to fully understand what is Upanishad. Who wrote it? When was it written? And who said this to whom and where? What is the significance of this? Why is it considered so important to the Hindus? …. And many more questions.

The ‘Upanishads’ contains the highest of all Philosophical teachings.  ‘Upanishads is a part of the Vedas. The holy book of Hindus is the “VEDAS”.  So before we try to understand ‘Upanishads’ we have to understand what is ‘Hinduism’ and what is ‘Vedas’. Let us start with ‘Hinduism’ first. Since understanding the very basic concepts of Upanishads is difficult, the study of this can be started from school final onwards only.  you can start teaching these philosophical ideas that are present in our Hindu religion, which no other religion has.

What is Hinduism :-

Let us see what swamy Vivekananda has to say about our religion.

Concept of Sanaathana Dharma :-

The holy book of Hindus is the ‘Vedas’, Since, it is the source of all other Hindu scriptures. ‘Vedas’ means ‘Knowledge’.   For our understanding we are dividing the sum of all these knowledge into various segments. On a broader scale the entire knowledge gained can be divided into two namely, Para Vidya (Intuitive knowledge) and Apara Vidya (Intellectual knowledge).  For our study at present we will deal with only Apara Vidya.  This is again divided into Secular and Sacred and for our study we will take only Sacred.  Sacred Knowledge can be divided into 2 namely, Srutis dealing with eternal principles and Smritis dealing with practical applications of eternal principles .

Before we go into further study we have to understand the time factor of these collected knowledge.  From when and from where, were these knowledge gathered.  It is said the during the initial stages of creation, the Supreme Lord Para-Brahman or the Virat Purusha revealed the Vedas to demi-God Brahma Deva the creator. And he in turn revealed it to Swayambhuva Manu who was the first creation.  This year according to the Christian calender is 2014, and this means 2014 years have passed since the crucification of Jesus Christ.  So, what is this year in Hindu Calender?

According to the Hindu calender it is Kaliyabdham 5115. This means 5115 years have passed since the dissapperance of Lord Krishna from the Earth.

Kali yuga is supposed to have been started since the dissappearance of Lord Krishna from this Earth.  The duration of Kali yuga is calculated to be around 4,32,000 years out of which only 5115 years are over. So there is 4,26,885 years more for the Kali Yuga to end and the total annihilation of this world, before creations starts once again. Before Kali Yuga was Dwapara Yuga which lasted for 8,64,000 years.  Krishna’s time was at the end of Dwapara Yuga. Till the end of Dwapara yuga all the Veda were available as a collective lot and hence there were no divisions.  During the end of Dwapara Yuga Maharishi Krishna Dvaipayana Veda Vyasa catagorised these Vedas and divided it into 4 divisions namely Rig, Yajur, Sama and Atharva.

And in turn Krishna Dvaipayana Veda Vyasa gave these Vedas to his sishyas (pupils) to prapagate it among the people.  Rig Veda        = Maharishi Paila Yajur Veda     = Maharishi Vaisampayana Sama Veda    = Maharishi Jaimini Atharva Veda = Maharishi Sumantu Muni Angirasa.

Vedas divisions

Each Veda consisted of 2 parts. The first 3/4th of the Veda is Karma Kanda and the last 1/4th is the Gnana Kanda. Karma Kanda deals in detail about the Mantras and the rituals to be performed. While the Gnana Kanda deals with the description of the Supreme God known as the Para Brahman or the Virat Purasha.  Karma kanda has 2 divisions namely Samhita (Mantras) and Brahmanas (ritualistics). And Gnana Kanda has 2 divisions namely Aranyakas (Contemplative) and Upanishads (Highest philosophical thoughts).  Each of the 4 Vedas have its own Upanishads.