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

[SŪ. 2. 2. 4. 330 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 1.] Water, too, comes to have the form of ice, bubble and the rest only when superintended by a conscious being; appears to be of the form of various saps through its contact with the earth; and flows on as dependent on a low ground ¹ and on account of being liquid. Every- thing being superintended by a sentient being, the above examples all fit in, in accordance with the scriptural texts. 'Who abiding within water' (Bṛh 3.7.4), '"At the command of this Imperishable, Gārgī, some rivers flow to the east"' (Brh. 3.8 9) and so on. Hence the in- ference (i.e. the inferrible pradhāna) is not the cause of the world SŪTRA 4 "AND ON ACCOUNT OF THE NON-EXISTENCE OF A SEPARATE (AC- CESSORY), (PRADHĀNA IS NOT THE CAUSE), ON ACCOUNT OF NON- DEPENDENCE." Vedānta-pārijāta-saurabha Pradhāna, not superintended by an intelligent principle, is not the cause of the world. Why? "On account of the non-existence" of an accessory other than it, since according to you it does not de- pend on anything else. Vedānta-kaustubha For this reason, too, the cause of the world is not the inference (i.e. the inferrible pradhāna). Why? "On account of the non- existence of what is different" That is, if pradhāna,—which is not superintended by an intelligent principle, but is independent, non- sentient and an object of inference,—be the cause of the world, there will be activity on its part at all times, and this being so, there would not be, at any time, what is different from activity, i.e. inactivity on its part.² Or (an alternative explanation), the sense is: On account of the absence of an object to be instigated or of an instigator other than pradhāna. The reason for this, again, is: "on account of non-depen- dence", i.e. according to your view, as the creator of the world, 1 I.e. the flowing of the water depends on its being on a sloping ground 2 I.e. there would be eternal creation and no dissolution.