Let us suppose an elephant had the desire to adore God. Being conditioned by his own nature, his concept of God might be of a powerful form of Elephant; nor would he be able to imagine Him any other way. If a mouse conceived some idea of God, he could imagine Him only as a gigantic Mouse. In the same way, man can only conceive God in human form, nor will he ever be able to conceive Him in a transcendent way as long as he continues to see himself as exclusively human. (ACPMSB, p. 151)

The concept of God offered by a lay person is better than all the descriptions of pundits and theologians, because the lay person prefers to remain silent, even if he can use the same terminology. And the result of that silence is general peace. In fact, the various interpretations produced by the theologians create divisions among people and wreak havoc in society, disturbing people’s consciences. It would be better for these theologians to remain silent rather than create unrest and confusion.

A learned scholar endowed with reasoning can give many descriptions of God. Some thinkers describe Him as Inscrutable, Ineffable, Indescribable, Transcendent and Without-Attributes. However all these high-sounding terms are in the end nothing but chatter. If the meanings which are attributed to these words and the explanations which are deduced from them do not come from personal experience, they are worthless and treacherous, because they do not represent Reality. (ACPMSB, p. 152)

The Vedas deal with two concepts: Dharma and Brahma. The Purva Mimamsa deals with Karma, rites and rituals, as the Dharma. The Uttara Mimamsa deals with Brahma; its emphasis is on Jnana, Understanding, Purva Mimamsa starts with the aphorism ‘Athato Dharma Jijnasa’ (Now the inquiry on Dharma); the Uttara Mimamsa starts with ‘Athato Brahma jijnasa’ (Now, the inquiry into Brahma). (Sutra Vahini, p. 6)