2. (Brahman is that omniscient, omnipotent cause) from which proceed the origin etc. (i.e. sustenance and dissolution) of this (world).
In the previous Sutra it has been established that an inquiry into Brahman should be made as it helps Liberation. Knowledge of Brahman leads to Liberation. Now in order that we may attain this knowledge of Brahman, It must have some characteristics by which It can be known; otherwise it is not possible to have such knowledge.
The opponent holds that Brahman has no such characteristics by which It can be defined, and in the absence of a definition there can be no knowledge of Brahman, and consequently no Freedom.
This Sutra refutes that objection and gives a definition of Brahman: “That which is the cause of the world is Brahman.” This is called the Tatastha Lakshana, or that characteristic of a thing which is distinct from its nature and yet serves to make it known.
In this definition, the origin, sustenance, and dissolution are characteristics of the world and are in no way related to Brahman, which is eternal and changeless; yet these indicate Brahman, which is imagined to be the cause of the world.
The scriptures give another definition of Brahman which describes Its true nature: “Truth, Knowledge, Infinity is Brahman.” This is called the Svarupa Lakshana, that which defines Brahman in Its true essence.
It must not however be thought that the First Cause of the universe is arrived at through mere reasoning, inference, and other means of knowledge valid in this sense world. Brahman cannot be so established independently of the scriptures.
Though from the effect, the world, we can infer that it must have a cause, we cannot establish with certainty what exactly is the nature of that cause. We cannot say that Brahman alone is the cause and nothing else, as Brahman is not an object of the senses.
Inference may only give strong suggestions of Brahman’s being the First Cause of the world. Reasoning is endless according to the intellectual capacity of people and therefore cannot go far in the ascertainment of Truth. So the scriptures ought to be the basis of all reasoning.
The scriptures are authoritative because they are the records of the experience of master minds that have come face to face with reality. Hence in ascertaining the First Cause the scriptures alone are authority.
The prime object of this Sutra, therefore, is not to establish Brahman through inference but to discuss scriptural passages which declare that Brahman is the First Cause.
Texts like: “That from which these beings are born, by which they live after birth and into which they enter at death—try to know That, That is Brahman” (Taitt. 3.1).
The Sutra collects the Vedanta texts for the full comprehension of Brahman. Once the scriptures have declared Brahman to be the First Cause, reasoning may be used so far as it supports the scriptures in understanding the Vedanta texts.
This includes Sravana (hearing), Manana (reflection), and Nididhyasana (meditation). This leads to intuition, by which ignorance about Brahman is destroyed.
When ignorance is removed by the Brahmakara Vritti, Brahman, which is self-luminous, reveals Itself. Unlike ordinary perception, Brahman does not need another light to be known, for It shines by Its own nature.
That is why the scriptures describe Brahman through negation: “Not this, not this,” removing ignorance rather than positively limiting Brahman through description.
There is thus a difference between inquiry into Brahman and inquiry into religious duty. In ritual matters the scriptures alone are authority because the result is future and unseen. But Vedanta speaks of Brahman, which already exists and can be directly realised.
Therefore, besides scriptural faith, reasoning and contemplative experience have a valid supporting role in Vedanta.