Madhvaon Brahma Sūtra 1.1.4

Here the connection consists of indicatory marks, consistent reasoning, etc. In the Brihat Samhita they are given thus: The beginning, the conclusion, re- petition, peculiarity, the object, the explanation of purpose and suitableness are the circumstances by means of which the purport is to be determined. Ac- cordingly when with reference to the beginning and other indicatory circumstances, the purport is con- sistently sought to be discovered, that (Brahman) alone becomes the subject-matter of the Sastra. ‘ 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 de- clared 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 cognisable by sound, by touch or by taste ; nor is it one possessed of smell; it is unchangeable and indestructible.” (Kath, iii 15) Bashkkala Sruti 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 Srutis, 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.