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

[SŪ. 2. 1. 25.
306 VEDĀNTA-KAUSTUBHA ADH. 9.]
Vedānta-kaustubha
Anticipating the objection,—viz. If Brahman be transformed into
the form of the world absolutely independently of any external im-
plement, then let Him not depend on His own powers as well. But
since the view that Brahman is the material cause through His mere
nature leads to the horns of a dilemma, He cannot reasonably be the
material cause; and hence pradhāna alone must be the material
cause,—the author is replying to it by pointing out that in the case
of Brahman, external implements cannot be admitted, as they are
not mentioned in Scriptures, and as they will make Brahman a
dependent creator, and that His own powers, which are non-different
from Him, may very well be admitted, as they have Scripture for
their authority.
The prima facie view is as follows: Is Brahman,—knowable from
the scriptural texts like: ‘ “The existent alone, my dear, was this in
the beginning, one only, without a second” ’ (Chānd. 6.2.1), ‘The
soul, verily, was this in the beginning, one only’ (Bṛh. 1.4.7) and so
on, and transformed into the form of the effect,—without parts, or
possessed of parts? If it be said: without parts, (we reply.) then the
consequence will be that the entire Brahman will become the effect,
as in the case of milk; there will not remain a transcendent Brahman,
beyond transmigratory existence and to be approached by the freed,
the scriptural texts designating Brahman as unintelligible will be con-
tradicted; universal release will result, and Brahman will come to
possess the attributes of grossness and the rest. If on the other
hand, He be admitted to have parts, then there will not arise faults
like the entire Brahman being transformed into the world, but the
scriptural texts designating that Brahman, the cause of the world,
has no parts will come to be contradicted, viz. the texts: “Without
parts, without action, tranquil, faultless, stainless” (Śvet 6.19), “For
He is the celestial, incorporal Person, the outside and the inside,
unborn” (Muṇḍ. 2.1.2) and so on. So none but pradhāna can be the
the cause of the world.
COMPARISON
Baladeva
This is sūtra 26 in his commentary. He reads “vyakopa”
instead of “Kopa”. Interpretation, too, is different, viz.. he takes
this sūtra as setting forth the correct conclusion and not a prima