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[SŪ. 1. 1. 3.
ADH. 3] VEDĀNTA-PĀRIJĀTA-SAURABHA 27
COMPARISON
Śaṃkara
Reading and interpretation same. Of course, consistently with
his doctrine, Śaṃkara must hold that here the term 'Brahman'
denotes 'Īśvara' or the lower Brahman.
Adhikaraṇa 3. The section entitled 'That
which has Scripture for its source'. (Sūtra
3)
SŪTRA 3
“BECAUSE (BRAHMAN HAS) SCRIPTURE FOR HIS SOURCE.”
Vedānta-pārijāta-saurabha
With reference to the enquiry: What is the proof of His existence?
The author states the correct conclusion:—
Of Whom “Scripture” alone is “the source”, i.e. the cause of
knowing,¹—that very reality, characterized as having the stated marks,
is denoted by the term ‘Brahman’.
Vedānta-kaustubha
Thus, it has been pointed out by the aphorism concerning enquiry²
that Brahman is the object to be enquired into, and it has been
pointed out by the aphorism concerning characteristic mark³ that
the characteristic mark of Brahman is to be the cause of the origin
and the rest of the world and possess truth, etc. Now, with reference
to the enquiry: What is the proof with regard to Him—the proof is
being stated.
On the doubt, viz. whether Brahman, having the stated marks,
is to be arrived at through inference, or has the Veda alone for His
proof,—the prima facie view being that He is to be arrived at through
inference, since we know from the scriptural text: ‘From whom
speech turns back’ (Tait. 2.4, 2 9) that Brahman cannot be known
through speech (i.e. texts),—
¹ This explains the compound ‘śāstra-yoni’.
² Viz. Br. Sū. 1.1.1. ³ Viz. Br. Sū. 1.1.2.