वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

28 VEDĀNTA-KAUSTUBHA [sū. 1. 1. 3. ADH. 3.] (We reply) Brahman cannot be arrived at through inference, but has the Veda for His proof. Why? "Because (Brahman has) Scripture for His source". That means "Scripture", i.e. the Veda, is the "source", i.e. the cause, the informant, the proof, with regard to whom,—that object is "Śāstra-yoni"; and "Śāstra-yonitva" is the state of being "Śāstra-yoni"—on account of that, i e. on account of having Scripture for His proof 1 The correct conclusion is that Brahman has the Veda alone for His proof. If it be said. For the sake of simplicity, it is well-said that Brahman has Scripture for His source, and thus to say that Brahman has Scripture for His source, i e. has the Veda for its proof, serves our purpose, (i e. is not in conflict with our view),—(we reply.) No, Brahman cannot be arrived at through inference, because the phrase : "Because (He has) Scripture for (His) source" indicates a reason which excludes any other proof except Scripture. If it be said: How is it known that He cannot be arrived at through inference?—(we reply) There has been some room for the suspicion that Brahman can be arrived at through inference, since the middle term (or the reason), viz. 'the state of being an effect' 2, stated above, proves the world to be due to a creator.3 With a view to removing it, that significant word 4 is used here (in this sūtra), in accordance with the following scriptural texts.—Viz. : 'The word which all the Vedas declare' (Kaṭha 2 15), 'That with regard to which all the Vedas become one' (Tait. Ār. 3 11 1 5), '"I ask you about Brahman, set forth in the Upaniṣads"' (Bṛh. 3 9.26 6), 'He who does not know the Veda, does not know Him, the great' (Tait Br. 3.12.9 7 7) and so on, and the following Smṛti passages: '"By all the Vedas, I alone am to be known"' (Gītā 15 15), '"In the Veda, in the Rāmāyaṇa, 1 This explains the compound 'śāstra-yonitvāt'. 2 Kāryyatva. 3 That is, it has been laid down in Sūtra 1.1 2 that the world is an effect. This suggests the inference :—Whatever is an effect has a creator. The world is an effect. ∴ the world has a creator (viz. Brahman). This suggestion is negatived by Sūtra 1.1.3, which explicitly says that the Brahman has Scripture alone for His proof, and never inference. 4 Viz. 'śāstra-yoni' 5 P. 19. Reading 'yatrarkam'. 6 Correct reading : 'pṛcchāmi'. 7 P. 202, vol. 3.