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

280 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 2. 1. 8. ADH. 3.] respect; but it never establishes any difference between the two in every respect Hence, because of having Brahman as its soul, the universe is existent even during its causal state. Or an alternative explanation of the phrase "On account of there being a negation merely". The statement, viz 'The universe is non-existent' is a negation merely, i e without any meaning, in accordance with the scriptural text. ' "The existent alone, my dear, was this in the beginning" ' (Chānd. 6 2.1) COMPARISON Śaṁkara Interpretation different, viz · 'If it be said that (the effect) is non-existent (prior to its actual creation), (we reply) No, since (it) is a mere negation (without an object to be negatived)'. That is, the negation by the opponent, viz. . 'The world is non-existent' has no object, for it certainly cannot have for its object the existence of the effect prior to its actual creation, as the effect always exists in its cause, whether before or after its actual creation 1 PRIMA FACIE VIEW (Sūtra 8) SŪTRA 8 “ON ACCOUNT OF THERE BEING THE CONSEQUENCE OF (BECOMING) LIKE THAT DURING DISSOLUTION, (THE DOCTRINE OF THE CAUSALITY OF BRAHMAN) IS INCONSISTENT.” Vedānta-pārijāta-saurabha An objection is raised: As at the time of dissolution, the cause, like the effect, will become non-sentient, the view that Brahman is the material cause of the universe is “inconsistent”. Vedānta-kaustubha An objection is raised once more. It is objected. “Inconsistent”, indeed, is the view which admits Brahman to be the material cause of the world—Brahman who 1 Ś.B. 2.1.7, 'Pratiṣedham hīdam nāsya pratiṣedhasya pratiṣedhyam asti', p. 453.