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

30 VEDĀNTA-KAUSTUBHA [SŪ. 1. 1. 3.
ADH. 3.]
by the scriptural texts: 'Not the sense-organs, nor inference,' ' "This
knowledge is not attainable through inference, dearest!¹ It leads to
proper knowledge only being told by another" ' (Kaṭha 2 9). That
is, 'Dearest!' 'this knowledge' concerning Brahman, is not to be
overthrown by reason, or, is not capable of being attained thereby.
'Told' by 'another', i.e by an omniscient teacher who is versed in the
Veda, it leads to right knowledge, as declared by the aphorism 'On
account of reasoning having no ground' (Br Sū. 2 1.11); by the
Manu Smṛti: 'One should not apply reasoning to those conceptions
which are verily inconceivable'; and by the Mahā-bhārata: 'One
should not arrive at those conceptions which are verily inconceivable
through reasoning. There can be no ascertainment of any deep
meaning through reasoning which is without a basis'. Moreover,
who but a mad man should say that Brahman, the cause of the world,
who is not known entirely and in every way even by omniscient
mantras and sages, who is difficult to be understood and who is
possessed of infinite inconceivable qualities and powers, can be known
through inference.
It is not to be apprehended: what then will become of such
texts as: 'From whom speech turns back' (Tait. 2.4; 2.9) and so
on?—for the meaning of these is that Brahman is not limited as
being so much. This the author will state under the aphorism:
'For the so-muchness of the topic mentioned' and so on (Br. Sū.
3.2.22).
(An alternative explanation of the sūtra:) If the compound
"Śāstra-yoni" be disjoined as: 'The source of Scripture', then, too,
the very same meaning is arrived at.¹ The resulting meaning is that
Brahman can be known through the Vedas alone,—breathed forth
by Him, the omniscient, and (as such) standing in an intimate and
internal relation with Him,—and not through any external inference
and the rest, imagined by others. In that case, (i.e. on the second
interpretation), the topic of this aphorism will be the scriptural text,
viz. 'Breathed forth by this Great Being is the Ṛg-veda, the Yajur-
veda and the Sāma-veda' (Bṛh. 2.4.10; Maitrī. 6 32). And, on this
interpretation, the eternity of the Vedas are not negatived, for what
we admit is the issuing forth only (and not new creation) of what is
eternally established, in accordance with the following scriptural
¹ Cf. Ś B. 1.1.3.