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

[sū. 2. 1. 28. ADH. 9] VEDĀNTA-KAUSTUBHA 313 and the rest. So why should we not believe, on the very same ground. that the Lord is possessed of mysterious powers ? 1 CORRECT CONCLUSION (continued) SŪTRA 28 “ AND BECAUSE THERE IS FAULT IN HIS OWN VIEW.” Vedānta-pārijāta-saurabha Let our view stand Since the faults mentioned by you rebound to your own view, it is proper for you to keep silent. Vedānta-kaustubha The particle “and” (“ca”) is meant for disposing of the doctrines which are opposed to the Vedānta. The Sāṁkhyas and the rest, who maintain doctrines opposed to the Vedānta, cannot find fault with our determination of the cause of the world. Why? “Because there is fault in their own views.” Thus, the Sāṁkhyas admit that pradhāna, consisting of the three guṇas, and without parts, is trans- formed into mahat and the rest This being so, the consequence is that faults like entire pradhāna being transformed and so on must pertain to their view as well. Since what is without parts cannot be transformed, pradhāna cannot also be the cause, otherwise there will result transformation on the part of puruṣa as well. If it be argued There are parts of pradhāna, viz. sattva, rajas and tamas, and hence the above fault does not result,—(we reply ) In that case, according to your view, pradhāna must be an effect, like a piece of cloth, and sattva and the rest, which are its parts, must be its cause, like threads If it be argued again: We do not admit that pradhāna has no form before, but is brought into existence by its parts, sattva and the rest, as a piece of cloth by the threads. What we hold is that pradhāna, already existent in its peculiar form, is the aggregate of sattva and the rest in a state of equilibrium,—(we reply:) This does not stand to reason. If this be so, then too, it must be admitted, according to 7 G.B 2.1.28, pp. 63-64, Chap. 2.