'Because they stand in syntactical connection with the injunctions,
therefore their purport is to glorify the injunctions'). In the same way
mantras are shown to stand in a certain relation to actions, in so far
as they notify the actions themselves and the means by which they are
accomplished. So, for instance, the mantra, 'For strength thee (I cut;'
which accompanies the cutting of a branch employed in the
dar/s/apûr/n/amâsa-sacrifice). In short, no Vedic passage is seen or can
be proved to have a meaning but in so far as it is related to an action.
And injunctions which are defined as having actions for their objects
cannot refer to accomplished existent things. Hence we maintain that the
Vedânta-texts are mere supplements to those passages which enjoin
actions; notifying the agents, divinities, and results connected with
those actions. Or else, if this be not admitted, on the ground of its
involving the introduction of a subject-matter foreign to the
Vedânta-texts (viz. the subject-matter of the Karmakâ/nd/a of the Veda),
we must admit (the second of the two alternatives proposed above viz.)
that the Vedânta-texts refer to devout meditation (upâsanâ) and similar
actions which are mentioned in those very (Vedânta) texts. The result of
all of which is that Scripture is not the source of Brahman.

To this argumentation the Sûtrakâra replies as follows:

4. But that (Brahman is to be known from Scripture), because it is
connected (with the Vedânta-texts) as their purport.

The word 'but' is meant to rebut the pûrva-paksha (the primâ facie view
as urged above). That all-knowing, all-powerful Brahman, which is the
cause of the origin, subsistence, and dissolution of the world, is known
from the Vedânta-part of Scripture. How? Because in all the
Vedânta-texts the sentences construe in so far as they have for their