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Sanskrit text, Unicode transliteration, Word-for-word and English translation of 厂奴迟谤补 2.1.27:

啶多�嵿ぐ啷佮い啷囙じ啷嵿い啷� 啶多が啷嵿う啶�啷傕げ啶む�嵿さ啶距い啷�

艣rutestu 艣补产诲补尘奴濒补迟惫腻迟

艣谤耻迟别岣� 鈥� from the scripture; tu 鈥� but; 艣补产诲补 鈥� word; 尘奴濒补迟惫腻迟 鈥� because of the root.

鈥淏ut [the above defects do not apply in the case of Brahman,] because the scriptures so declare it, and the revelation of God is the root [by which we learn anything about these transcendental subjects.]鈥� (27)

厂奴迟谤补 pagination:
础诲丑测腻测补 2:
  No Conflict Between 痴别诲腻苍迟补 and Other Vedic Scriptures;
笔腻诲补 1:
  Refutation of Opposing Views;
础诲丑颈办补谤补峁嘺 9:
  Brahman, the Operative Cause.

Baladeva Vidy膩bh奴峁�a峁嘺鈥檚 commentary (Govinda-bh膩峁�ya)

The word tu [but] removes the above doubt. The word na [not] is to be understood in this 蝉奴迟谤补, and is drawn from 厂奴迟谤补 2.1.24. In the case of Brahman being the agent, the above imperfections do not apply.

Why do we say so? Because scripture declares it to be so, such as:

鈥淏rahman is transcendental, inconceivable pure consciousness and yet He has a form and possesses knowledge; and though He is partless He has parts, and though He is immeasurable He is yet measured. He is the creator of all, yet unmodified Himself.鈥�

Similarly, in Mu峁囜笉aka 鲍辫补苍颈峁�a诲 [3.1.7]:

鈥淭he Lord shines forth as great, divine and inconceivable. He appears as smaller than the smallest, He is far off as well as near, and to the discerning, He is present in the cavity of the heart.鈥�

This text also shows the paradoxical and transcendental powers of Brahman.

Similarly, another text says:

鈥淟辞谤诲 Govinda is one, without parts, His form is existence, knowledge and bliss.鈥�

In the Gopala 鲍辫补苍颈峁�a诲 we read, 鈥淭hough one, He shines forth as many.鈥�

In the 惭腻峁囜笉耻办测补 鲍辫补苍颈峁�a诲 we find Him described as partless and yet having parts.

鈥淗e who knows the Lord as partless and yet full of an infinity of parts, as the destroyer of all false knowledge and blissful, is verily a sage and no one else; he is verily a sage and no one else.鈥�

Similarly in the 碍补峁环辞辫补苍颈峁�a诲 [2.21] we find Him described as measured though immeasurable:

鈥淪itting, He goes afar; resting, He moves everywhere; who other than myself is able to know that God who is the dispenser of pleasure and pain?鈥�

So also in the 峁歡 Veda [10.81.3]:

鈥淭hat one God, having His eyes, faces, arms and feet everywhere, when producing heaven and earth, forges them together with His arms and His wings.鈥�

And in 艢vet膩峁�vatara 鲍辫补苍颈峁�a诲 [4.17]

鈥淭his God is the creator of all, is the Highest Self, He is always present in the hearts of men; the wise, who know Him with concentrated mind and heart full of love, become immortal. He is the creator of all, He is in the heart of all, the source of 膧迟尘补苍, omniscient, the creator of time, possessing all auspicious attributes and knowing all, He is the Lord of all matter and spirits, He is the Lord of all 驳耻峁嘺蝉, He is the cause of transmigratory existence and liberation, bondage and freedom.鈥�

鈥淗e is partless and actionless, pure and taintless, all peace. He is the supreme bridge of immortality, He is like fire that remains when all fuel is burnt.鈥� 艢vet膩峁�vatara 鲍辫补苍颈峁�a诲 [6.19]

These texts of 艢vet膩峁�vatara 鲍辫补苍颈峁�a诲 show very distinctly that the Lord possesses powers that appear to us to be self-contradictory, and hence impossible. But in transcendental matters we must be guided by scripture and not by mere human reason.

Says an objector, 鈥淏ut are we to renounce our reason in favor of scripture, when there is pure contradiction such as the statement, 鈥�The fire has drenched the cloth鈥�? Is not such a statement a logical 补产蝉耻谤诲颈迟测?鈥�

To this the 蝉奴迟谤补 replies, 艣补产诲补尘奴濒补迟惫腻迟: 鈥�The revelation of God is the root.鈥� The knowledge of Brahman and His attributes being founded on the revelation of scripture, and scripture alone, we have no right to say that the scriptures are illogical, even if they describe God as having attributes that seem paradoxical from a material point of view. We must accept these inconceivable attributes of Brahman, because the only proof is the words of the scripture. Nor is it altogether mysterious. We see some distant analogy in the power of modern technology to produce apparently magical effects. Just because something is inexplicable or inconceivable to our tiny brains, there is no reason to hold that it is impossible.

There are three kinds of proofs: sense perception [辫谤补迟测补办峁�a], inference [补苍耻尘腻苍补] and authority or the words of the scriptures [艣补产诲补]. In the first two cases, there is always room for error and illusion. A sensory perception may be a pure hallucination, caused by either hypnotic suggestion or a defect of the senses. Thus 辫谤补迟测补办峁�a or sensory experience is not absolutely reliable. Similarly, knowledge based on inference is also liable to error. We are all acquainted with the fragility of human reason. The only proof that is free from all these defects is the words of the scriptures, whether they are the words of God Himself, or those of an inspired sage or 膧辫迟补, meaning the perfect knowledge of one who is enlightened, competent and honest. Statements like 鈥淭he Lord is omnipotent鈥� and 鈥�the soul is eternal鈥� are always true, even though we may be unable to verify them by our blunt sense perception. The scriptures not only corroborate reason and perception; they are sometimes independent of both, and often declare that which neither reason nor perception could ever tell us.

The scriptures are the voice of God, giving us wisdom for our own benefit. As an instrument of proof, they support and corroborate perception and inference. Thus a man may have a jeweled necklace on his throat, but having forgotten it may be searching for it everywhere. But when he is told 鈥�The necklace is on your throat,鈥� he is saved all further trouble and anxiety. So also the scripture is the only means of knowing that which cannot be known either by perception or reason, or at least, cannot be known by the perception or reason of an ordinary man. For example, the movements of the heavenly bodies and their influences have been declared to us by the expert astronomers and astrologers. Therefore the words of these persons are the only means that we have of knowing when certain astronomical phenomena, such as eclipses or the equinoxes, will take place. We consult a physician and accept his advice in matters of health, and seek the expertise of lawyers, mechanics and other specialists. Thus even in such mundane matters, the words of experts are a means of higher knowledge than our own perception or inference. All the more so in transcendental matters, where we have to depend on the testimony of seers and saints, and the highest testimony of all, the words of God or scripture.

As the 艢谤耻迟颈 says,

鈥淥ne who does not know the Vedas cannot even think of the Supreme.鈥�

啶掂�囙う啷堗ざ啷� 啶� 啶膏ぐ啷嵿さ啷堗ぐ啷� 啶呧す啶�啷� 啶忇さ 啶掂�囙う啷嵿く啷�
啶掂�囙う啶距え啷嵿��-啶曕�冟う啷� 啶掂�囙��-啶掂た啶︵�� 啶忇さ 啶氞ぞ啶灌ぎ啷�

vedai艣 ca sarvair aham eva vedyo
ved膩nta-k峁沝 veda-vid eva c膩ham

鈥淏y all the Vedas am I to be known; indeed I am the compiler of 痴别诲腻苍迟补, and I am the knower of the Vedas.鈥� [叠丑补驳补惫补诲-驳墨迟腻 15.15]

Therefore, the scripture being self-evident and self-manifest, is not open to any objections.