Śaṅkaraon Brahma Sūtra 3.2.17

That Brahman is without any difference is proved by those scriptural passages also which expressly deny that it possesses any other characteristics; so, e.g. ‘Next follows the teaching by No, no’ (Bri. Up. II, 3, 6) ; ‘It is different from the known, it is also above the unknown ’ (Ke. Up. I, 4) ; ‘ From whence all speech, with the mind, turns away unable to reach it ’ (Taitt. Up. II, 9). Of a similar purport is that scriptural passage which relates how Bahva, being questioned about Brahman by Vdshkalin, explained it to him by silence, ‘ He said to him, “ Learn Brahman, O friend,” and became silent. Then, on a second and third question, he replied, “ I am teaching you indeed, but you do not understand. Silent is that Self.”’ The same teaching is conveyed by those Smrfti-texts which deny of Brahman all other characteristics; so, e.g. ‘I will proclaim that which is the object of knowledge, knowing which one reaches immortality ; the highest Brahman without either beginning or end, which cannot be said either to be or not to be’ (Bha. Gita XIII, 12). Of a similar purport is another Smr/ti-passage, according to which the omniform Naraya;/a instructed Narada, ‘The cause, O Ndrada, of your seeing me endowed with the qualities of all beings is the Maya emitted by me ; do not cognize me as being such (in reality).’