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

[sū. 1. 4. 14
ADH. 4.] VEDĀNTA-KAUSTUBHA 237
is the sense. Hence, it is established that pradhāna, devoid of any
connection with Brahman, is not an object to be known from Scripture.
Here ends the section entitled 'The collection of number' (3).
Adhikaraṇa 4: The section entitled 'Being the
cause'. (Sūtras 14-15)
SŪTRA 14
"AND (THE LORD ALONE IS TO BE UNDERSTOOD) AS THE CAUSE
WITH REGARD TO THE ETHER AND THE REST, ON ACCOUNT OF THE
DECLARATION OF (BRAHMAN) AS DESIGNATED."
Vedānta-pārijāta-saurabha
Omniscient and omnipotent Brahman alone is to be understood
everywhere in the texts about the creation of the ether and the rest,
because the very same Brahman, "as designated" in the characteriz-
ing aphorism ¹ and the following, is demonstrated "as the cause"
of the ether and the rest.
Vedānta-kaustubha
An objection may be raised here. That view, too, which rejecting
pradhāna, established by Smṛti, as the cause of the world, takes the
universe to have Brahman as its sole cause, is, indeed, a doubtful one,
since in the Vedānta texts, demonstrating the cause, creation is stated
to be due to manifold causes. Thus, in a certain text. '"The existent
alone, my dear, was this in the beginning"' (Chānd. 6.2.1), creation
is said to be due to the existent, in a certain other text: 'From this
soul the ether has arisen' (Tait. 2.1), to be due to the soul alone;
again in another text, on the other hand: 'The non-existent, verily,
was this in the beginning, from that, forsooth, the existent arose'
(Tait. 2.7), likewise in the text: 'The non-existent alone was this in
the beginning, it was existent' (Chānd. 3.19.1), to be due to the non-
existent, in another text: '"What is its final goal?" "The ether"
said he' (Chānd. 1.9.1), to be due to the ether; in a certain other
text again: '"All these beings, verily, enter into the vital-breath"'
¹ Viz. Br. Sū. 1.1.2, etc.