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12. And because it is directly stated in Scripture.
The text of the same Upanishad directly declares that the being denoted by the word 'Sat' evolves, as the universal Self, names and forms; is all-knowing, all-powerful, all-embracing; is free from all evil, &c.; realises all its wishes and purposes. 'Let me, entering those beings with this living; Self, evolve names and forms' (Kh. Up. VI, 3, 2); 'All these creatures have their root in the Sat, they dwell in the Sat, they rest in the Sat' (VI, 8, 4); 'All this has that for its Self; it is the True, it is the Self (VI, 8, 7);
'Whatever there is of him here in the world, and whatever is not, all that is contained within it' (VIII, 1, 3); 'In it all desires are contained. It is the Self free from sin, free from old age, from death and grief, from hunger and thirst, whose wishes come true, whose purposes come true' (VIII, 1, 5).--And analogously other scriptural texts, 'Of him there is no master in the world, no ruler; not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord' (Svet. Up. VI, 9). 'The wise one who, having created all forms and having given them names, is calling them by those names' (Taitt. Ar. III, 12, 7); 'He who entered within is the ruler of all beings, the Self of all' (Taitt. Ar. III, 24); 'The Self of all, the refuge, the ruler of all, the Lord of the souls' (Mahanar. Up. XI); 'Whatsoever is seen or heard in this world, inside or outside, pervading that all Narayana abides' (Mahanar. Up. XI); 'He is the inner Self of all beings, free from all evil, the divine, the only god Narayana.'--These and other texts which declare the world to have sprung from the highest Lord, can in no way be taken as establishing the Pradhana. Hence it remains a settled conclusion that the highest Person, Narayana, free from all shadow of imperfection, &c., is the single cause of the whole Universe, and is that Brahman which these Sutras point out as the object of enquiry.
For the same reasons the theory of a Brahman, which is nothing but non-differenced intelligence, must also be considered as refuted by the Sutrakara, with the help of the scriptural texts quoted; for those texts prove that the Brahman, which forms the object of enquiry, possesses attributes such as thinking, and so on, in their real literal sense. On the theory, on the other hand, of a Brahman that is nothing but distinctionless intelligence even the witnessing function of consciousness would be unreal. The Sutras propose as the object of enquiry Brahman as known from the Vedanta-texts, and thereupon teach that Brahman is intelligent (Su. I, 1, 5 ff.) To be intelligent means to possess the quality of intelligence: a being devoid of the quality of thought would not differ in nature from the Pradhana. Further, on the theory of Brahman being mere non-differenced light it would be difficult to prove that Brahman is self-luminous.
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