The Vedanta Sutras of Badarayana: Fourth Adhyâya. Third Pâda: IV, 3, 14

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14. And the intention of entering (can) not (be referred) to the effected (Brahman).

Moreover the intention of entering into which is expressed

1, 'There is the city of Brahman Aparâgitâ, and the golden hall built by Prabhu' (Kh. Up. VIII, 5, 3). And that the performing of a journey is intended follows also from the use of the verb 'pad,' which denotes going (prapadye, I enter).--The other (primâ facie) view therefore is that all the passages about the soul's going refer to the highest Brahman.

These two views have been embodied by the teacher in the Sûtras; one in the Sûtras 7-11, the other in the Sûtras 12-14. Now the arguments contained in the former set are capable of proving the fallaciousness of the arguments in the latter set, but not vice versâ; from which it follows that the former set states the final view and the latter set the primâ facie view only.--For nobody can compel us to accept the primary sense of a word (such as Brahman) even where it is impossible to do so.--And although met with in a chapter that treats of the highest knowledge, the reference to the going to Brahman--which belongs to another kind of knowledge--may be explained as aiming merely at the glorification of the highest knowledge (not at teaching that the going to Brahman is the result of higher

Footnotes

393:1 I am not quite sure which passage in the daharavidyâ is supposed to prove that the entering of Brahman's house is preceded by going. Probably VIII, 6, 5, 'He departs upwards; he is going to the sun.'