ब्रह्मसूत्र(063)॰ शास्त्रयोनित्वाधिकरणम् 1.1.3.3 ॰ श्रुति-शास्रादि-संगतियों से ब्रह्म वेद का कर्ता

Sūtra 1.1.3 — Śāstrayonitvāt Pūrvapakṣa (Opponent’s Objection) The opponent argues: If Brahman is said to be the author or source of the Vedas, then the Vedas become pauruṣeya (authored), like grammar (vyākaraṇa). Authored texts depend on prior sources of knowledge (mūla-pramāṇa-sāpekṣatva) and therefore lack independent authority (aprāmāṇya). Result (Phalam): If the Vedas are pauruṣeya, then Brahman cannot be established as a conscious, omniscient cause of the universe (cetana-asiddhiḥ). Siddhānta (Established Conclusion) Vedānta rejects this objection. Brahman being the source of the Vedas does not make them pauruṣeya. Instead, Brahman’s authorship establishes His omniscience and consciousness. The Vedas illuminate all objects and all goals; such universal illuminating power must reside in their source. Therefore, Brahman is necessarily sarvajña. Saṅgati (Contextual Connections) The Ṭīkā explains how this Sūtra fits seamlessly into the structure of Vedānta: 1. Śruti Saṅgati Direct connection to the Upaniṣadic sentence: “Asya mahato bhūtasya niḥśvasitam…” The metaphor of “breath” indicates effortless manifestation of the Vedas from Brahman. 2. Śāstra Saṅgati The Brahma Sūtras aim to establish Brahman as the ultimate reality. Declaring Brahman as the source of all knowledge aligns perfectly with this goal. 3. Adhyāya Saṅgati This Sūtra belongs to the Samanvaya Adhyāya, whose purpose is to show that all Vedānta passages converge on one non-dual Brahman. 4. Pāda Saṅgati It appears in the first pāda, reserved for texts with spaṣṭa-brahma-liṅga (clear indicators of Brahman). The word “Asya” in the Śruti directly points to Brahman. Anumāna for Omniscience (Inference) The Vedas are observed to possess sarvārtha-prakāśana-śakti—the power to reveal all objects of knowledge. Key reasoning: This illuminating power cannot exist independently. It must originate from its upādāna-kāraṇa (material/source cause), which is Brahman. Just as the light of a torch comes from fire, the Veda’s revealing power comes from Brahman. Conclusion: Because the Veda reveals everything, Brahman—its source—is the sarva-sākṣī (universal witness), related to all objects without limitation. Pauruṣeyatva Debate Resolved Vedānta offers a unique resolution distinct from both Nyāya and Mīmāṃsā: Brahman does not “compose” the Vedas like a human author. Just as teachers recite the Vedas exactly as received, Brahman manifests the Vedas in each creation cycle following the same sequence (anupūrvī) as previous cycles. This manifestation is based on simultaneous knowledge (yugapad-jñāna) of words and meanings—not step-by-step composition. Therefore, the Vedas remain apauruṣeya, even though Brahman is their source. Meaning of Śāstrayonitvāt — Two Interpretations 1. Ṣaṣṭhī-Tatpuruṣa Śāstrasya yoniḥ — Brahman is the cause of the Śāstra. Since the Veda contains all knowledge, its cause must be omniscient. 2. Bahuvrīhi Śāstraṃ yonir yasya — The Veda is the only pramāṇa for knowing Brahman. Brahman cannot be known through perception or logic alone—only through Śruti.