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

[sū. 2. 1. 17.
ADH. 6.] VEDĀNTA-KAUSTUBHA 295
a different weight is never found.¹ Likewise, the sparks of fire,
which are its evolutes and known through the evidence of direct
perception, are perceived by all,—there being no evidence for the
imaginary doctrine of a power producing unprecedented objects.
Hence the doctrine of a non-existent effect ² is unreasonable. The
activity of the agent, too, is meaningless on this view, since the
activities of an agent in connection with the making of a pot,—viz.
digging earth, pounding it, placing it and so on,—all relate to the
material cause. In the absence of the material cause, with regard
to what should the agent act, seeing that the effect, viz the pot and
the rest, are not produced then, and that, in that case, the conse-
quence will be the origin of the pot through mere activity, even in the
absence of the lump of clay? All this should be considered by the
wise.
The manifold controversies with regard to this point are not
mentioned here for fear of unduly tiring those who desire for release.
In the case under discussion, on the other hand, since Brahman
possesses infinite powers, everything is unobjectionable.
The author states once more another reason for the existence
of the effect, thus "And from another text". The other text is the
text aptly teaching the pre-existence of the effect, viz. " 'The existent
alone, my dear, was this in the beginning' " (Chānd. 6.2.1), which is
other than the above quoted text, viz: 'The non-existent, verily,
was the beginning" (Chānd 3.19.1) Because of this too, it is the
(pre-) existent effect alone that originates,—this is the sense
COMPARISON
Śaṁkara, Bhāskara and Baladeva
They break this sūtra into two different sūtras, viz. "Asad-
vyapadeśāt . . vākya-śeṣāt" and "Yukteḥ śabdāntarāc ca".³
Interpretation same.
¹ I e. the weight of the gold ear-ring is the same as that of the gold from
which it is made. This shows that the cause and the effect are non-different.
² Asat-kārya-vāda.
³ Ś.B. 2.1.17 and 18, p. 475; Bh. B. 2.1.17 and 18. 100, 101; G.B. 2.1.17
and 18.