Part 24.6 - Object of Jijnasa is Brahman

Therefore in this Sutra, the chief matter for consideration being the knowledge of Brahman as the desired result, the object is, therefore, according to the Srutis, Brahman alone. It should not be supposed that this desired knowledge of Brahman may be obtained by any other method as suggested by the word kartavya. (It is hinted that the vidhitraya should be adopted for the purpose.) Brahman is not always attributeless (Sada Brahmano na nirviseshatvam). If he is ever attributeless, what is left to one to enquire about Brahman? The Sruti text goes :Parasya saktih vividhaiva sruyate svabhaviki jnana bala kriya cha The Brahman to be discussed and known has always two forms, corporeal and incorporeal (murtamurtatram). Sruti texts like Dvevava Brahmanorupe Tadadi madhyanta vihinamekam vibhum chidanandamarupa madbhutam || Umasahayam paramesvaram prabhum trilochanam Nilakantham prasantam Dhyatva munirgachchati bhutayonim samastasakshim tamasah parastat etc., sufficiently well declare that such (both) forms (of Brahman) should be thought of. Else the meaning intended by the Sruti texts ||

would be abridged and thus we will not be respecting the authority of the Sruti.