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

[sū. 2. 2. 43. ADH. 8 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 383 Or else,¹ because the origin of the world is impossible, it being eternal, Śakti cannot be its cause, there being no proof that the world is something produced. If it be said that the Veda is the proof— (we reply:) Let then the cause of the world be Brahman who is established by the Veda. The doctrine of the causality of Śakti which is without any basis is to be rejected. COMPARISON Śaṃkara, Bhāskara and Śrīkaṇṭha They take this adhikaraṇa as concerned with the refutation of the Pañca-rātra system. Thus, according to them this sūtra means: “On account of the impossibility of origin”. That is, the Pañca-rātra doctrine holds that Saṃkarṣaṇa (the individual soul) springs from Vāsudeva (the Highest self), Pradyumna (the mind) from Saṃkarṣaṇa and Aniruddha (the principle of egoity) from Pradyumna, is not tenable, for the individual soul, which is eternal, cannot spring from the Highest soul.² Rāmānuja Rāmānuja also takes this adhikaraṇa as dealing with the Pañca- rātra doctrine, but not refuting, but establishing, it. Accordingly, he takes this and the next sūtra as laying down the prima facie view, the rest the correct conclusion. Interpretation like Śaṃkara and the rest. SŪTRA 43 “AND THE SENSE-ORGAN OF THE CREATION (IS) NOT (POSSIBLE).” Vedānta-pārijāta-saurabha If it be said, there is a connection (between Śakti and Puruṣa,)— (we reply.) No “sense-organ” is possible on the part of Puruṣa at that time. ¹ An alternative explanation of the sūtra. ² Ś.B. 2.2.42, pp. 572 ff.; Bh. B. 2.2.38 (written as 2.2.41), p. 128; ŚK. B. 2.2.39, p. 115, Parts 7 and 8.