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

[sū. 2. 1. 28.
ADH. 9] VEDĀNTA-KAUSTUBHA 313
and the rest. So why should we not believe, on the very same ground.
that the Lord is possessed of mysterious powers ? 1
CORRECT CONCLUSION (continued)
SŪTRA 28
“ AND BECAUSE THERE IS FAULT IN HIS OWN VIEW.”
Vedānta-pārijāta-saurabha
Let our view stand Since the faults mentioned by you rebound
to your own view, it is proper for you to keep silent.
Vedānta-kaustubha
The particle “and” (“ca”) is meant for disposing of the doctrines
which are opposed to the Vedānta. The Sāṁkhyas and the rest, who
maintain doctrines opposed to the Vedānta, cannot find fault with
our determination of the cause of the world. Why? “Because
there is fault in their own views.” Thus, the Sāṁkhyas admit that
pradhāna, consisting of the three guṇas, and without parts, is trans-
formed into mahat and the rest This being so, the consequence is
that faults like entire pradhāna being transformed and so on must
pertain to their view as well. Since what is without parts cannot be
transformed, pradhāna cannot also be the cause, otherwise there will
result transformation on the part of puruṣa as well.
If it be argued There are parts of pradhāna, viz. sattva, rajas
and tamas, and hence the above fault does not result,—(we reply )
In that case, according to your view, pradhāna must be an effect,
like a piece of cloth, and sattva and the rest, which are its parts, must
be its cause, like threads
If it be argued again: We do not admit that pradhāna has no
form before, but is brought into existence by its parts, sattva and the
rest, as a piece of cloth by the threads. What we hold is that pradhāna,
already existent in its peculiar form, is the aggregate of sattva and the
rest in a state of equilibrium,—(we reply:) This does not stand to
reason. If this be so, then too, it must be admitted, according to
7 G.B 2.1.28, pp. 63-64, Chap. 2.