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

[SŪ. 2. 2. 44. 384 VEDĀNTA-KAUSTUBHA ADH. 8.] Vedānta-kaustubha (If it be argued:) There is a creator helping Śakti; and the fact that the world is something produced, too, is inferred on the analogy of what is directly perceived; hence the above objection cannot be raised,—then (we reply:) No "sense-organ" is possible on the part of the creator, since there is no sense-organ prior to creation. In its absence, it is not possible for Puruṣa to be a helper. Moreover, since there is no similarity of the ether and the rest with pots and so on, the fact that the former are something produced (like the latter) is by no means established. The term "and" (in the sūtra) implies that if there be Puruṣa as the creator, Śakti is no longer the cause. COMPARISON Śaṃkara, Bhāskara and Śrīkaṇṭha Criticism of the Pañca-rātra view continued: "(There can be) no (origin) of the organ (viz. the mind) from the agent (viz. the individual soul)" ¹ Rāmānuja This is sūtra 40 in his commentary. As pointed out above, he takes this sūtra as laying down a prima facie view against the Pañca- rātra doctrine. Interpretation like Śaṃkara and others ² SŪTRA 44 "OR IF THERE BE THE EXISTENCE OF INTELLIGENCE AND SO ON, THERE IS NO DENIAL OF THAT." Vedānta-pārijāta-saurabha If there be the existence of natural intelligence and so on (on the part of Śakti), what contradiction can there be in its being the cause of the world? The doctrine of Śakti is set aside by itself through the admission of Brahman. ¹ Ś.B. 2.2.43, p. 574; Bh. B. 2.2.39 (written as 2.2.43), p. 129, Śk. B. 2.2.40, p. 116, Parts 7 and 8. ² Śrī. B. 2.2.40, p. 115, Part 2.