But that (Brahman only) it the subject of all Scripture became it is primarily connected with (all the texts in their Comprehensive sense).

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4. But that (Brahman only) it the subject of all Scripture became it is primarily connected with (all the texts in their Comprehensive sense).

Here the connection consists of indicatory marks, consistent reasoning, etc. In the Brihat Samhita they are given thus: The beginning, the conclusion, repetition, peculiarity, the object, the explanation of purpose and suitableness are the circumstances by means of which the purport is to be determined. Accordingly when with reference to the beginning and other indicatory circumstances, the purport is consistently sought to be discovered, that (Brahman) alone becomes the subject-matter of the Shastra. ‘Scripture enjoins duties as My worship uses Indra and all other names as My appellations, the texts that prescribe, as well as those that prohibit acts, point to Me; so, of such statements, none other than Myself can understand the true meaning’.

(Objection): — But Brahman cannot be the cause declared by Scripture; for, “ it is the highest bliss from which words together with the mind return (recoil) powerless. It is not sound, has not sound for its property; it is not cognizable by sound, by touch or by taste; nor is it one possessed of smell; it is unchangeable and indestructible.” (Kath, iii 15)

Bashkkala Shruti says ‘He explains (it) entirely without words’. ‘That which is never explained by words, but by which words stand explained, which the ear has not heard, but by which the ear is heard’. From these Shrutis, Brahman is evidently beyond the range of speech. Hence it cannot be that the cause is spoken of by the texts. This objection is refuted in the following.

5. Since it is the object of perception, it is not what cannot be spoken of.

‘He (the votary) (by virtue of the initiation received) from the most exalted of souls sees (perceives) the perfect Being, the Lord of lords pervading all bodies (abiding in everything). He shall find the Lord within himself. Having received a clear notion from the preceptor or by means of Scripture, he shall endeavour after direct realisation (of Brahman). From these and like statements, it (Brahman) being declared perceptible, is positively declared by the word. Since it is a thing revealed by the Upanishads, its perception cannot arise by means other than words. It is explicitly said in “All the Vedas speak only of Him and all reflection and devotional acts are directed towards Him.” (Kath, ii., 15). In the Bhagavatgita, Krishna says “By all the vedic texts I am directly spoken of. I am the author of the Vedanta Aphorisms, and it is I that fully comprehend the meaning of the texts.” Other Shrutis and Smritis (also) speak to the same effect.

The statement that Brahman is indescribable, etc., however, proceeds from the absence of thorough comprehension of Brahman. “The wise see the form of (the Mount) Meru and still do not see it (for they cannot see all over, in and out). (Similarly) it (Brahman) cannot be described, reasoned out, and known (entirely as such and such). So the Garuda Purana says, ‘For want of thorough comprehension, Brahman though declared by the whole body of Scripture and capable of being known and inferred by reasoning, is said to be beyond the reach of words, reasoning and knowledge’.”

The interpretation put by other (commentators) upon the word Ashabda in this Sutra cannot be justified (both according to their principles and the admission of those against whom their objections are directed).

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