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

[sū. 2. 2. 39. ADH. 7.] VEDĀNTA-KAUSTUBHA 379 Vedānta-kaustubha For this reason, too, the doctrine of Paśupati is not justifiable. Why? A relation between Paśupati, the efficient cause, the instigator and pradhāna and the rest, to be instigated, must be admitted,— and this is impossible. Thus, the Māheśvaras are to be asked the following. Do you, sirs, follow Scripture or follow what is observed ? If the first, then the stated conclusion, being opposed to Scripture, must be rejected. If the second, then it is observed that there is a relation between potters and the rest only who are possessed of bodies, and clay and so on. Hence no relation can be established between Paśupati who is without a body and pradhāna and the rest, by you, following what is observed. Hence it being not possible for a bodiless being to have any relation with pradhāna and the rest, to be their instigator and so on, he is not the cause of the world. COMPARISON Rāmānuja, Bhāskara and Śrīkaṇṭha This sūtra is not found in their commentaries. SŪTRA 39 “AND ON ACCOUNT OF THE IMPOSSIBILITY OF A SUBSTRATUM (I E A BODY) (ON THE PART OF THE LORD) ” Vedānta-pārijāta-saurabha “On account of the impossibility” of an eternal body—since it is opposed to what is observed,—as well as of a non-eternal one—since it arises later—Paśupati is not the cause of the world Vedānta-kaustubha If it be argued: Let him then have a body, and hence the above objection cannot be raised—(the author) replies:— “The substratum” of all practical transactions is the body— on account of the impossibility of that, their view is not justifiable. Thus, the body of Paśupati cannot be eternal, because that is opposed to what is observed. Otherwise the bodies of potters and the rest, too, must become eternal. Again, his body cannot be non-eternal,