Sarvadarshanasangraha 16.26

16.26

-na dvitīyaḥ/ ahamanubhavagamyasyaiva śrutigamyatvāt/ satyaṃ jñānam anantaṃ brahma ityādiśrutibhyo hi brahmāvagamyate/ brahmabhāvaś cāham ātmā brahma tat tvam asi ityādiśrutiṣv ahaṃpratyayagamyasyaiva bodhyate/ tathā cedam anumānaṃ samasūci/ vimatam ajijñāsyam asaṃdigdhatvāt karatalāmalakavat/

Nor the second. For only that which is cognized through the experience of ‘I’ is cognized through scripture. For Brahman is understood from scriptural texts such as “Brahman is truth, knowledge, and infinite”; and the state of being Brahman is taught precisely of that which is cognized through the notion of ‘I’ in scriptural texts such as “I am Brahman, the self” and “Thou art that.” And so this inference was indicated: The subject in dispute is not to be inquired into, because it is free from doubt, like a myrobalan on the palm of one's hand.