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

280 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 2. 1. 8.
ADH. 3.]
respect; but it never establishes any difference between the two in
every respect Hence, because of having Brahman as its soul, the
universe is existent even during its causal state.
Or an alternative explanation of the phrase "On account of
there being a negation merely". The statement, viz 'The universe
is non-existent' is a negation merely, i e without any meaning, in
accordance with the scriptural text. ' "The existent alone, my dear,
was this in the beginning" ' (Chānd. 6 2.1)
COMPARISON
Śaṁkara
Interpretation different, viz · 'If it be said that (the effect) is
non-existent (prior to its actual creation), (we reply) No, since (it)
is a mere negation (without an object to be negatived)'. That is,
the negation by the opponent, viz. . 'The world is non-existent' has
no object, for it certainly cannot have for its object the existence of
the effect prior to its actual creation, as the effect always exists in its
cause, whether before or after its actual creation 1
PRIMA FACIE VIEW (Sūtra 8)
SŪTRA 8
“ON ACCOUNT OF THERE BEING THE CONSEQUENCE OF (BECOMING)
LIKE THAT DURING DISSOLUTION, (THE DOCTRINE OF THE CAUSALITY
OF BRAHMAN) IS INCONSISTENT.”
Vedānta-pārijāta-saurabha
An objection is raised: As at the time of dissolution, the cause,
like the effect, will become non-sentient, the view that Brahman is
the material cause of the universe is “inconsistent”.
Vedānta-kaustubha
An objection is raised once more.
It is objected. “Inconsistent”, indeed, is the view which admits
Brahman to be the material cause of the world—Brahman who
1 Ś.B. 2.1.7, 'Pratiṣedham hīdam nāsya pratiṣedhasya pratiṣedhyam asti',
p. 453.