Verse 2.643

Sanskrit text and transliteration:

विज्ञानान्तरगम्यं तदभ्युपेयं बलादपि ।
न चेद्वाक्योत्थविज्ञानग्राह्यं ब्रह्माभ्युपेयते ।
नाम्नायार्थो भवेत्तर्हि नैवं वेदार्थ एव च ॥ ६४३ ॥

vijñānāntaragamyaṃ tadabhyupeyaṃ balādapi |
na cedvākyotthavijñānagrāhyaṃ brahmābhyupeyate |
nāmnāyārtho bhavettarhi naivaṃ vedārtha eva ca || 643 ||

English translation of verse 2.643:

“We are thus compelled to admit that Brahman is comprehended by another knowledge (different from that produced by a sentence).”

Notes:

(Objection:) If it is not admitted that Brahman can be comprehended by the knowledge which arises from a sentence, then Brahman is not the subject-matter of the Veda. (The Niyogavādin replies:) “It is not so. (Brahman) is assuredly the subject of Vedic teaching.”

It may be objected that the argument of the Niyogavādin will lead him to say that Brahman is not the subject-matter of the Vedic teaching. The substance of the objection comes to this: if Brahman cannot be revealed by the Vedic text, then it cannot be the subject-matter of the Vedic teaching; without being vedavākyārtha, Brahman cannot be vedārtha. Since the Niyogavādin maintains that Brahman is not veda-vākyārtha, he must also maintain that Brahman is not vedārtha.

The Niyogavādin does not see any force in this argument. He maintains that while Brahman is vedārtha, the subject-matter of Vedic teaching, it is not vedavākyārtha, what is comprehended by the Vedic text. Brahman, according to him, is vedārtha, because it is directly known by the knowledge which arises as a result of the repeated contemplation on the knowledge conveyed by the Vedic text (vedavākyotthajñānābhyāsa-sādhya-sākṣātkāra-lakṣaṇa-jñānagamyatvāt vedārthatvaṃ brahmaṇaḥ siddhyati).