The Upanishads are the basis for any sastra vichara, by which alone the quest for the Ultimate Truth that they call Brahman is undertaken by the jiva. Even at the outset, the focus of the Brahmasutra is on the nature of Brahman. The discussion is based on both inferential knowledge, that is, anumana pramana, and scriptural knowledge, sabda pramana, pointed out Sri Mani Dravid Sastrigal in a discourse. The second sutra, janmadhyasya etc, is shown to explain the ‘tatastha’ lakshana or a temporary quality of Brahman. The relevant text is the Taittiriya Upanishad passage “That from which these beings are born, that by which when born they live, that into which when departing they enter. That seek to know. That is Brahman”. This sutra refers to the creative side of the Absolute.
Adi Sankara shows that Brahman’s jagat karanatvam is unique and this lakshana is exclusive and it also affirms His Sarvajnatva is beyond doubt. Brahman stands beyond Maya and Prakriti even when engaged in creation. Maya and prakriti are achetana while Brahman alone is chetana. Brahman’s jagat ‘kartrutvam’ also establishes His Sarvajnatva. For, whoever is a karta should know how to do the work and he can do it and he will do it. He knows why he has to do it. Only Parameswara can be jagat karana and also jagat karta on all these counts.
Then the question of how Brahman is the source of scriptures is taken up. Vedas are self revelatory and are held as the highest authority for all knowledge. The Brihadaranyaka states that from Brahman all the Vedas are ‘breathed forth.’ The analogy used in this context is of how just as when a man breathes, there is no special effort on his part, so also Brahman breathes forth the Vedas naturally without effort.
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