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

282 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ 2. 1. 10.
ADH. 3.]
defile Brahman, possessing the sentient and the non-sentient as His
powers.
CORRECT CONCLUSION (end)
SŪTRA 10
"AND ON ACOUNT OF OBJECTION TO HIS OWN VIEW."
Vedānta-pārijāta-saurabha
The Sāṁkhya, maintaining a doctrine opposed to the Veda,
cannot raise any objection, since the stated objections apply to his
own view as well.
Vedānta-kaustubha
The author points out that the Sāṁkhya cannot even object that
there is any inconsistency in our view which is based on the Veda.
There is no inconsistency in our view based as it is on Scripture.
It has been alleged by the Sāṁkhya, unacquainted as he is with the
settled conclusion of the Vedānta, firstly, that a cause-effect relation
between Brahman and the world is inappropriate, as there is a
difference between the cause and the effect in this case, secondly,
that, in our view, the effect becomes non-existent prior to creation,
and thirdly, that Brahman becomes like the world during the time of
dissolution. All these objections are of equal force against the
Sāṁkhya doctrine as well. The sense is. The origin of the effect,—
which possesses colour and the rest and possesses parts,—from pra-
dhāna, which is colourless and devoid of parts, is admitted. Hence,
a cause-effect relation between pradhāna and its effects is inappro-
priate, there being here a difference between the cause and the effect.
There being nothing gross prior to creation, the effect itself becomes
non-existent; and during dissolution, prakṛti, like the world, becomes
gross.
COMPARISON
All others, except Baladeva, read. "sapakṣa-doṣāc ca" ¹
¹ Ś B 2.1.10, p. 357; Śrī. B 2.1.10, p. 13, Part 2; Bh. B. 2.1.10, p. 91;
ŚK. B. 2.1 10, p. 14, Parts 7 and 8.