समन्वयाधिकरणम् ४
तत्तु समन्वयात् ॥४॥
पुरुषार्थतयान्वयः समन्वयः; । शास्त्राख्यप्रमाणस्य पुरुषार्थपर्यव- सायेित्वेऽपि, ब्रह्म स्वस्य परस्य चानुभवितुरविशेषेण स्वरूषेण गुणै- र्विभृत्या चानुभूयमानमनवधिकातिशयानन्दरूपमिति पुरुषार्थत्वेनाभिधेय- तयान्वयात् ब्रह्मणः शास्त्रप्रमाणकत्वमुपपन्नतरमिति निरवद्यम् ॥|
ईक्षत्यधिकरणम् ५
निखिलजगदेककारणं ब्रह्म वेदान्ताः प्रतिंपादयन्तीत्युक्तम् । तस्यैक- स्यैकदैव कृत्स्नजगन्निमित्तत्वं तस्यैवोपादानतया जगदात्मकत्वं च नानुमानादि-
SAMANVAYADHIKARANA 4
4. Tattu samanvayat.
That (viz. the fact that the scriptures form alto- gether the source of the knowledge relating to the Brahman) results, however, from (His constituting) the true purport (of the scripture).
His constituting the true purport of the scripture is the same as His being the object of human pursuit. Though the function of the proof, known as scripture, ends in determining the object of human pursuit; Yet the Brahman, who is experienced equally by Himself and others in His natural state, in His peculiar characteristics and in His great splendour, is of unsurpassed bliss and this is intended to be denoted by the Sastra. Therefore it is quite right that Brahman could be proved by the S'astra. Thus there is no any defect.
IKSATYADHIKARANA 5
It has been previously stated that the Vedantas establish the Brahman, as the sole cause of the entire universe. He
