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

288 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 2. 1. 14. ADH. 6.] Adhikarana 6 The section entitled "The begin- ing" (Sūtras 14-19) SŪTRA 14 "(THERE IS) NON-DIFFERENCE (OF THE EFFECT) FROM THAT (VIZ THE CAUSE), ON ACCOUNT OF (THE TEXTS) BEGINNING WITH THE WORD 'BEGINNING' AND THE REST." Vedānta-pārijāta-saurabha There is "non-difference" between the effect and the cause, and not absolute difference. Why? On account of the texts. '"The effect having its beginning in speech, is a name, the reality is just the clay"' (Chānd. 6.1.4 ¹), '"All this has that for its soul. That is true . . . Thou art that"' (Chānd. 6.8.7, 6.9.4, 6.10.3– 6.16.3 ²), "All this, verily, is Brahman" (Chānd 3.14.1 ³). Vedānta-kaustubha In the first chapter, Brahman has been described many times as different from the sentient and the non-sentient, in order that there may be a proper discrimination between the peculiar natures of these three realities respectively.⁴ Here, on the other hand, the non- difference of the world, the effect, from Brahman, the cause, resulting from the absence of separate existence, activity and the rest (on the part of the former), has been established under the aphorism. "If it be objected that (in that case the effect must be) non-existent, (we reply:) no, on account of there being a negation merely" (Br Sū. 2.1 7) and so on. Now, with a view to confirming the stated conclusion, the author is refuting the view of the Vaiśeṣikas who hold that the effect is not non-different from the cause, but is something which originates (i.e. is an absolutely new creation).⁵ The compound ("tad ananyatvam") is to be explained as follows: There is non-difference between the two, viz. the cause and the effect, or, there is non-difference of that, viz. the world, the effect, from ¹ Ś, R, Bh, ŚK, B. ² Ś, R, Bh, ŚK, B. ³ R. ⁴ Vide e.g. V.K. 1.1.1, p. 11; 1.1 18, p. 32; 1.1.22, p. 36; 1.2.3, p. 50, etc. K S.S. ⁵ This is the doctrine of Asat-kāryya-vāda.