परिहरति-----
श्रुतेस्तु शब्दमूलत्वात् ॥ २७ ॥
श्रुतिप्रामाण्यान्नैवं प्रसज्यते । शब्दैकप्रमाणकत्वाद्ब्रह्मस्वरूपस्य सकले- तरप्रमाणावगतवस्तुविसजातीयत्वेन तत्रादृष्टशक्तियोगो ब्रह्मणो न विरुद्धः। अतः कार्यत्वेन कारणत्वेन च परिपूर्णस्यैवावप्त्थानं संभवति, यथा जाति- वादिनां जातेः खण्डमुण्डादिषु ॥
Brahman assumes the state of effect, the scriptural state-
ment, namely 'The Brahmn has no parts' becomes
furious i.e. contradicted. Therefore the Brahman is not the
cause of the creation, etc. of the world.
This view has been refuted thus-
27. S'rutestu S'abdamulatvat
But on account of the scriptureal authority it is not so; because the Brahman's nature could be apprehended only by the verbal testimony.
This objection does not happen as scriptures have been accepted to be the proofs. The nature of the Brahman can be proved only by the means of scriptures. The Brahman is distinct from other objects that could be established by other proofs. Therefore no contradiction arises, if the Brahman is possessed with powers unseen in other objects. Therefore the result is this :-' The Brahman is full in every way of all qualities both in the causal state and in the state of effect.' This is just as the Jati (class) of those who accept it as a separate category, is full in each of the cows with broken horn or hornless.
