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The impersonal aspect [of god] (nirakara, nirguna) is called brahman, or 'unknowable' by herbert spencer, 'will' by schopenhauer, absolute noumenon by some 'substance' by spinoza. the personal aspect (sakara) of that being is termed 'ishvara' or allah, hari, jehova, father in heaven, buddha, siva, etc. just as vapour or steam is formless, so also god is formless in his unmanifested or transcendental state.
-Sivananda
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The Impersonal Aspect [of God] (nirakara, Nirguna)

Sivananda
The impersonal aspect [of god] (nirakara, nirguna) is called brahman, or 'unknowable' by herbert spencer, 'will' by schopenhauer, absolute noumenon by some 'substance' by spinoza. the personal aspect (sakara) of that being is termed 'ishvara' or allah, hari, jehova, father in heaven, buddha, siva, etc. just as vapour or steam is formless, so also god is formless in his unmanifested or transcendental state.
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Father Heaven Substance

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Different people call on [god] by different names: some as allah, some as god, and others as krishna, siva, and brahman. it is like the water in a lake. some drink it at one place and call it 'jal', others at another place and call it 'pani', and still others at a third place and call it 'water'. the hindus call it 'jal', the christians 'water', and the moslems 'pani'. but it is one and the same thing.
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The rishis of old attained the knowledge of brahman. one cannot have this so long as there is the slightest trace of worldliness. how hard the rishis laboured ! early in the morning they would go away from the hermitage, and would spend the whole day in solitude, meditating on brahman. at night they would return to the hermitage and eat a little fruit or roots. they kept their mind aloof from the objects of sight, hearing, touch, and other things of a worldly nature. only thus did they realize brahman as their own inner conciousness.
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What brahman is cannot be described. all things in the world — the vedas, the puranas, the tantras, the six systems of philosophy — have been defiled, like food that has been touched by the tongue, for they have been read or uttered by the tongue. only one thing has not been defiled in this way, and that is brahman. no one has ever been able to say what brahman is.
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When we say, "i take refuge in the buddha," we should also understand that "the buddha takes refuge in me," because without the second part the first part is not complete. the buddha needs us for awakening, understanding, and love to be real things and not just concepts. they must be real things that have real effects on life. whenever i say, "i take refuge in the buddha," i hear "the buddha takes refuge in me."
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