Therefore, it is a demonstrated conclusion that the scriptural passage, which begins with "From whom all these beings (are born)" [Taitt. Up. III. i. i .], proves the Brahman to be possessed of the above-mentioned characteristics; for the reason that He is not cognisable by any other means of proof, and is, in consequence, to be dealt with solely by the sastras".
ADH1KARANA. IV.
Samanvayddhikarana.
Although the Brahman is not cognised by any means of proof (other than the sastras), nevertheless, the sastras may not prove the Brahman, the idea corresponding to whom is ,naturally established in as much as He does not import any activity or cessation from activity. In answer to such a doubt, he (the Sutrakdra] says :
Sutra 4. Tattu samanvayat.
That (viz. the fact that the scripture forms altogether the source of the knowledge relating to the Brahman) results, however, from (His constituting) the true purport (of the scripture).
The word however is intended to remove the doubt raised. The word that denotes the fact that the sastras form indeed the means of proving the Brahman. How? From (His constituting) the true purport (of the scripture). (His constituting) the true purport (of the scripture) is (the same as His being) the highest object of human pursuit; because, the Brahman who is the highest object of human pursuit is alone intended to be denoted (by the sastras}. All the Upanishadic passages such as the following and others have to be interpreted to mean this very same
