That Brahman is omniscient we have been made to infer from it being
shown that it is the cause of the world. To confirm this conclusion, the
Sûtrakâra continues as follows:

3. (The omniscience of Brahman follows) from its being the source of
Scripture.

Brahman is the source, i.e. the cause of the great body of Scripture,
consisting of the /Ri/g-veda and other branches, which is supported by
various disciplines (such as grammar, nyâya, purâ/n/a, &c.); which
lamp-like illuminates all things; which is itself all-knowing as it
were. For the origin of a body of Scripture possessing the quality of
omniscience cannot be sought elsewhere but in omniscience itself. It is
generally understood that the man from whom some special body of
doctrine referring to one province of knowledge only originates, as, for
instance, grammar from Pâ/n/ini possesses a more extensive knowledge
than his work, comprehensive though it be; what idea, then, shall we
have to form of the supreme omniscience and omnipotence of that great
Being, which in sport as it were, easily as a man sends forth his
breath, has produced the vast mass of holy texts known as the
/Ri/g-veda, &c., the mine of all knowledge, consisting of manifold
branches, the cause of the distinction of all the different classes and
conditions of gods, animals, and men! See what Scripture says about him,
'The /Ri/g-veda, &c., have been breathed forth from that great Being'
(B/ri/. Up. II, 4, 10).

Or else we may interpret the Sûtra to mean that Scripture consisting of
the /Ri/g-veda, &c., as described above, is the source or cause, i.e.
the means of right knowledge through which we understand the nature of
Brahman. So that the sense would be: through Scripture only as a means