Nice post of Lakshmana Swami. Along a similar vein from Dasbodh of Samartha Ramdas:
34. As for "Brahman with Attributes," (Saguna Brahman) it is clearly evident to the eye that all attributes are destructible. Thus, no additional proof is required to know that Saguna Brahman is definitely not Eternal. 35. Now, as for that which is named as "Attributeless Brahman" (Nirguna Brahman), what can be understood to be the relevance of such a name? How can one come to know of something, or speak about something without first bringing to mind some attributes? 36. It is said that Illusion is like a mirage or an imaginary cloud that never existed. 37. If there is no town, how can there be any question of boundaries? Without birth, how can there be any individual being? Likewise, how can similes that are dualistic really ever tell about non-duality? 38. How can there be any such thing as Illusion without "Power," or objects without the "Knower," or a state of inertia without the "Life-Energy"? 39. Power, Life-Energy, and Witness all have attributes. How can that which is without attributes be like that which is with attributes? 40. It is said that Brahman is attributeless, but you should understand that this indication is also only a name which is impermanent. There is no doubt about this. 41. The word attributeless is an indication of Brahman. Many such names are given to it, but one should understand that "Attributeless Brahman" is only a description in speech, and speech is destructible. 42. The experience of bliss is a feeling that is a personal state or attitude of mind. In the completeness of Brahman, there is no place for a personal state. 43. Brahman is indescribable, so indicating that it is a particular attitude or state has its shortcomings, as no mental attitude can be applicable to it. 44. To say that it is indescribable is indicative that it is without any attitude, which is the same as to say that it is the state of no-mind (unmani). It is the resting place of the yogis who are untainted by any identification. 45. Reality is that which is not represented by any identification. It is itself the effortless and "natural samadhi" (Sahaja Samadhi) where the suffering of worldly life is non-existent. 46. That which is the end of identification is itself the "Final Understanding." It is the confirmed Truth of Vedanta, the Self-experience of the Self. 47. Like this, Brahman is Eternal, without any trace of the delusion of Illusion. The experienced understand the secret of Self-experience. 48. By discarding concepts from one's experience, one gains the satisfaction of this Self-experience. 49. If one must imagine something, one should try to imagine that which is unimaginable (inconceivable) and in this way, the imagination is destroyed naturally. Then, "be" without being any thing, as epochs pass away. The mind and the death of the mind are only concepts as well. The lack of identification with concepts is Self without self. The concept of killing the mind makes what is ultimately the most simple seem complex and difficult.
