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

396 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 2. 3. 8. ADH. 3.] the refutation of the prima facie view being the same (in both cases). The denial of the dissolution (of the air) by the phrase 'does not set' is (only) relative. Hence, it is established that the air has an origin. Here ends the section entitled "The Air" (2). Adhikaraṇa 3. The section entitled "Non- origination". (Sūtra 8) SŪTRA 8 "BUT THERE IS NON-ORIGINATION OF THE EXISTENT BEING, ON ACCOUNT OF IMPOSSIBILITY." Vedānta-pārijāta-saurabha There is indeed "non-origination", i.e. non-production, "of the existent being", i.e of Brahman, because the origin of the cause of the world is impossible. Vedānta-kaustubha Now the author is removing the suspicion, viz. If even the ether and the air, designated by Scripture as immortal, be originated, then there may be the origin of Brahman too There is indeed "non-origin", i.e. no birth, of Brahman, the Highest Person. Why? "On account of impossibility," i.e. because the origin of the cause of all is impossible,—otherwise, there must be a cause of that too, a cause of that too and so on, and there must be an infinite regress;—because (He) is declared to be the cause of all by the text: 'He is the cause, the cause of the lord of causes' ¹ (Śvet. 6 9); and because any other cause is excluded by the passage: 'Of him there is no producer and lord' (Śvet. 6 9). For this very reason, it is established that there is no origin of the Supreme Person, who is ever-present and unborn indeed, though declared by Scripture to be ¹ Correct quotation: "Karṇādhipādhipa", meaning 'The Lord of the lord of sense-organs, (viz. the individual soul)'. Vide Śvet. 6.9, p. 70.