The contemplation on the attributeless is the Nirguna principle. The truth that the ascription of attributes to the Divine principle is undesirable and inappropriate is realised during this contemplation and the attributes are shed from the concept of God. Then the one universal atributeless person will alone remain in the consciousness; it can be referred to as the knower, the Jnatha,Jnana, or wisdom, is relevant only in the context of the human mind and human consciousness. It cannot be designated as the inquire, for inquiry is the mark of the weak. It cannot be related to the intelligence, for intelligence discriminates and the attempt to divide and dissect is again the sign of unsteadiness. It cannot be designated ‘the Creator’, for creation is the activity of the bound, the limited.
It, or He has no bonds or limits. Activity implies a wish, a want, a desire; it does not originate from any other cause. All work has as its base some inner pain, which is sought to be alleviated. (BPV, pp. 94-95)
From milk, butter and buttermilk emerge. Milk, which contains them all, is Advaita. Butter, which contains the two categories, is Dvaita; after that is separated, the buttermilk, which remains, is Vishishtadvaita. But, though their tastes differ, the colour of all these is the same always. This, which is the same in all, is the Nirguna Brahma. (Prema Vahini, pp. 41-42)
To see yarn and cloth as distinct is Saguna upasana, the worship of God with attributes. To see yarn as included in the cloth and the cloth as a collection of yarn and the two as identical, is to worship the Nirguna aspect. (GV, p. 203)
‘Arjuna’! said Krishna,’ The votaries of the Nirguna aspect must acquire full control over their senses. Next, they must be unaffected by circumstances. Third, they must be of service to others in distress. Such will be the nature of the Upasakas of Akshara, the imperishable.’ (GV, p. 205)
(See Advaita, Dvaita, Vishishtadvaita)