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

[Sū. 2. 1. 15.
ADH. 6.] VEDĀNTA-PĀRIJĀTA-SAURABHA 291
water and the rest,) there is touched (by the clay) an effect and a
name; i.e. clay is transformed into a particular effect having a special
name, in order that a certain activity may be accomplished.¹
Bhāskara
He, too, understands the word “ananyatva” as non-difference.
He criticizes the Śaṁkarite view at length and insists on the reality
of difference,² and interprets the phrase “vācārambhaṇa” like
Śrīnivāsa.
Śrīkaṇṭha
He, too, understands the word “ananyatva” as non-difference.³
He explains the phrase “vācārambhaṇa” in the next sūtra, and gives
two alternative explanations, viz. “That which is the beginning, i.e.
the cause, of speech, i.e. of speech and practical activity”.⁴ Hence,
the text means that an effect (vikāra) is a name (nāma-dheya) which
is the cause of speech and practical activity, i.e. of such expressions
‘Fetch water in a pot’ and so on. The second explanation is: “That
which has speech for its beginning”.⁵ Hence the text means that an
effect (vikāra) is simply the object of such expressions: ‘This is a pot’,
i.e. a special condition the clay has assumed for practical purposes,
but is not a separate substance from the clay.
SŪTRA 15
“AND BECAUSE OF THE PERCEPTION (OF THE EFFECT) ON THE
EXISTENCE (OF THE CAUSE).”
Vedānta-pārijāta-saurabha
There is non-difference between the cause and the effect, because
the effect is perceived, only when the cause is existent.
1 “Ārabhyate ālabhyate spṛśate,” etc. Śrī. B. 2.1.15, p. 40, Part 2.
2 Bh. B. 2 1.14, pp. 93 et seq.
3 ŚK. B. 2.1.15, p. 22, Parts 7 and 8.
4 “Vācāyāḥ abhilāpārtha-kriyā-rūpa-vyavahārasya niṣpādakaṁ bhavati.”
Op. cit. 2.1 16, p. 23, Parts 7 and 8.
5 Vāgārambha-viṣaya-mātram. Op. cit.