Braham Sutra शास्त्रयोनित्वात्।।1.1.3।। ब्रह्मसूत्र | Chapter 1 | Quarter 1 | Sutra 3
महत ऋग्वेदादेः शास्त्रस्य अनेकविद्यास्थानोपबृंहितस्य प्रदीपवत्सर्वार्थावद्योतिनः सर्वज्ञकल्पस्य योनिः कारणं ब्रह्म। न हीदृशस्य शास्त्रस्य ऋग्वेदादिलक्षणस्य सर्वज्ञगुणान्वितस्य सर्वज्ञादन्यतः संभवोऽस्ति। यद्यद्विस्तरार्थं शास्त्रं यस्मात्पुरुषविशेषात्संभवति यथा व्याकरणादि पाणिन्यादेः ज्ञेयैकदेशार्थमपि स ततोऽप्यधिकतरविज्ञान इति प्रसिद्धं लोके। किमु वक्तव्यम् अनेकशाखाभेदभिन्नस्य देवतिर्यङ्मनुष्यवर्णाश्रमादिप्रविभागहेतोः ऋग्वेदाद्याख्यस्य सर्वज्ञानाकरस्य अप्रयत्नेनैव लीलान्यायेन पुरुषनिःश्वासवत् यस्मान्महतो भूतात् योनेः संभवः अस्य महतो भूतस्य निःश्वसितमेतत् यदृग्वेदः इत्यादिश्रुतेः तस्य महतो भूतस्य निरतिशयं सर्वज्ञत्वं सर्वशक्तिमत्त्वं चेति।।
The womb of the great Rigveda and other scriptures, which are encompassed by many places of knowledge, which illuminate all meanings like a lamp, is the cause of the omniscient Kalpa, the Brahman. For such a scripture, characterized by the Rigveda and others, endowed with the qualities of omniscience, is not possible other than omniscience. It is well known in the world that whatever scripture is possible for the purpose of detail from any particular person, such as grammar and others, even for the purpose of a single place to be known by Panini and others, is even greater science. What is to be said of the Rig Veda, which is the source of all knowledge, which is divided into many branches, such as the division of gods, animals, human beings, castes, ashrams, etc., without effort, like the breath of man?
Braham Sutras ब्रह्मसूत्र – Click for Bhagwad Gita
अथवा यथोक्तमृग्वेदादिशास्त्रं योनिः कारणं प्रमाणमस्य ब्रह्मणो यथावत्स्वरूपाधिगमे। शास्त्रादेव प्रमाणात् जगतो जन्मादिकारणं ब्रह्माधिगम्यत इत्यभिप्रायः। शास्त्रमुदाहृतं पूर्वसूत्रे यतो वा इमानि भूतानि जायन्ते इत्यादि। किमर्थं तर्हीदं सूत्रम् यावता पूर्वसूत्रेणैव एवंजातीयकं शास्त्रमुदाहरता शास्त्रयोनित्वं ब्रह्मणो दर्शितम्। उच्यते तत्र सूत्राक्षरेण स्पष्टं शास्त्रस्यानुपादानाज्जन्मादिसूत्रेण केवलमनुमानमुपन्यस्तमित्याशङ्क्येत तामाशङ्कां निवर्तयितुमिदं सूत्रं प्रववृते शास्त्रयोनित्वात् इति।।
Or as stated in the scriptures like the Mrigveda, the womb is the cause and the proof in attaining the proper form of this Brahman. This means that Brahman, the cause of the birth and other things of the universe, is attained by proof from the scriptures. The scripture is cited in the previous Sutra, or from what these beings are born, etc. Why, then, is this Sutra inasmuch as the previous Sutra itself, by citing a scripture of this kind, has shown that Brahman is the source of the scriptures? It is said that it is clear from the letter of the Sutra that the Sutra of Birth and others has presented only inference because of the application of the Scriptures.
कथं पुनर्ब्रह्मणः शास्त्रप्रमाणकत्वमुच्यते यावता आम्नायस्य क्रियार्थत्वादानर्थक्यमतदर्थानाम् इति क्रियापरत्वं शास्त्रस्य प्रदर्शितम्। अतो वेदान्तानामानर्थक्यम् अक्रियार्थत्वात् कर्तृदेवतादिप्रकाशनार्थत्वेन वा क्रियाविधिशेषत्वम् उपासनादिक्रियान्तरविधानार्थत्वं वा। न हि परिनिष्ठितवस्तुस्वरूपप्रतिपादनं संभवति प्रत्यक्षादिविषयत्वात्परिनिष्ठितवस्तुनः तत्प्रतिपादने च हेयोपादेयरहिते पुरुषार्थाभावात्। अत एव सोऽरोदीत् इत्येवमादीनामानर्थक्यं मा भूदिति विधिना त्वेकवाक्यत्वात्स्तुत्यर्थेन विधीनां स्युः इति स्तावकत्वेनार्थवत्त्वमुक्तम्। मन्त्राणां च इषे त्वा इत्यादीनां क्रियातत्साधनाभिधायकत्वेन कर्मसमवायित्वमुक्तम्। अतो न क्वचिदपि वेदवाक्यानां विधिसंस्पर्शमन्तरेणार्थवत्ता दृष्टा उपपन्ना वा। न च परिनिष्ठिते वस्तुस्वरूपे विधिः संभवति क्रियाविषयत्वाद्विधेः तस्मात्कर्मापेक्षितकर्तृदेवतादिस्वरूपप्रकाशनेन क्रियाविधिशेषत्वं वेदान्तानाम्। अथ प्रकरणान्तरभयान्नैतदभ्युपगम्यते तथापि स्ववाक्यगतोपासनादिकर्मपरत्वम्। तस्मान्न ब्रह्मणः शास्त्रयोनित्वमिति प्राप्ते उच्यते ||
Braham Sutras ब्रह्मसूत्र – Click for Bhagwad Gita
How, again, can the Brahman be said to be authentic to the scriptures, since the scriptures have been shown to be action-oriented, since the Amnaya is the meaning of action and the meanings of the opinions are meaningless? Therefore, the names of the Vedanta are meaningless, since they are for the purpose of non-action, or for the purpose of revealing the doer, deity, etc., or for the purpose of prescribing the remainder of the rituals of worship and other rituals. For it is not possible to represent the nature of the established object, since it is the subject of direct perception and other things, and since there is no purpose in the representation of the established object without the Heyopadeya.
That is why, so that the meaninglessness of the names such as so arodit should not be, the meaningfulness of the rituals as a hymn is stated that they should be for the purpose of praise, since they are one sentence. And the mantras, such as Ishe Tva, have been said to be compound of action as they signify the action and its means. Therefore, nowhere has the meaningfulness of the Vedic statements been seen or attained without the touch of law. Nor is it possible for a method to be established in the form of an object, since the method is the subject of action. Now, for fear of other cases, this is not understood, yet it is beyond worship and other actions in its own words. Therefore, when it is obtained that Brahman is not the source of the scriptures, it is said.
