To reconcile them, it cannot be said that nirguNa shrutis should be accorded higher status, for there is no basis. If shruti propounds both Saguna and Nirguna Brahman with equal force, it should be roundly renounced as a pramANa. For people still in this empirical world, there is an Ishvara, mostly referred as Saguna Brahman (yet another being created by the beneficent Avidya) who needs to be propitiated (to get knowledge that one is identical to Him in bare essence. This empirical world is 'superimposed' on Brahman. This world of differences falls in the second category of vyavahArika satya, for it is not eternal. Reality is of three categories - paramArthika (absolute), vyavahArika (empirical) and pratibhAsika (illusory). Curiously, Advaita accepts that Atman is svaprakAsha (self-luminous w.r.t knowledge) and believes in self-inherence of knowledge (svataH prAmANya). The reason for this illusion is avidya or ignorance, an inexplicable entity, which is neither real nor unreal.
When knowledge "arrives", the qualities will be known to false and imaginary. According to advaita, the qualities possessed by both are only empirically true and are not absolute.
The Jiva is said to possess qualities such as limited knowledge, bondage, limited powers, while, God is said to possess qualities such as omniscience, omnipotence. That is not true this identity is of bare essence and not with qualities the individual soul and God are 'assumed' to possess. A common misconception about Advaita is that it considers God to be identical to the Jiva or that the individual soul loses its individuality in moxa.
The Brahman is identical to Atman, the individual self.
Originally created / last edited in geocities on AugComparison with other doctrines Advaita
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