वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

274 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 2. 1. 4. ADH. 3.] So, it is to be rejected, opposed as it is to Scriptural and Smṛti texts like '"O, the soul, verily, should be seen"' (Bṛh. 2.4.5; 4.5 6), 'The knower of Brahman attains the highest' (Tait. 2 1), '"By knowing me, one attains peace"' (Gītā 5.29), 'The binder with the noose of the world, and the liberator from the noose of the world', 'This one thing is well-established that the object to be worshipped is Nārāyaṇa, Hari' and so on. Salvation being impossible through a mere suppression of the functions of the mind, the Yoga doctrine which deals with the primacy of that only is, indeed, non-acceptable. Its view is that pradhāna, devoid of any connection with Brahman, is the material cause of the world, and the Lord is merely the efficient cause of the world, and this, too, being opposed to the Veda, is certainly unreasonable. There are many other faults in the Yoga doctrine, but they are not quoted here needlessly. And the term 'Yoga' found in Scripture and Smṛti, refers to the meditation and the rest on the Lord. The eulogizing statement in the Mokṣa-dharma, etc., on the contrary, is intended only for referring to that portion of Yoga, etc. which is not opposed to Scripture. Hence, it is established that the stated concordance, indicating the causality of Brahman, is not contradicted by the Yoga-Smṛti. Here ends the section entitled 'The refutation of the Yoga' (2). Adhikaraṇa 3: The section entitled 'Difference' (Sūtras 4-11). Prima facie view (Sūtras 4-5) SŪTRA 4 "(THERE IS) NO (HAVING BRAHMAN AS THE CAUSE) ON ITS PART, ON ACCOUNT OF DIFFERENCE, (ITS) BEING SO (IS KNOWN) FROM THE TEXT." Vedānta-pārijāta-saurabha We object ¹ to your view on the ground of reason. The world has not Brahman as its material cause "on account of difference". ¹ Correct reading: 'pratyavatiṣṭhate' which is translated here. Vide C.S.S. ed., p. 24 and Brindaban ed., p. 378.