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

[SŪ. 2. 2. 12.
342 VEDĀNTA-KAUSTUBHA ADH. 2.]
soul, to be the instigator of the motion of the atoms,—thus “even in
both ways” the first motion of the atoms is not possible. “Hence
there is the absence” of the creation of the world through the successive
order of binary compounds and the rest, due to conjunction, which
again is due to the motion of the atoms.
Vedānta-kaustubha
The author is elucidating the statement (made in the last aphorism),
viz. Like the (origin of) the great and the long, everything else, too,
maintained by them, is inconsistent.
“Even in both ways”, no motion is possible in the atoms at the
time of creation. “Hence”, i.e for this reason, viz on account of
the impossibility of motion, “there is the absence of that”, i.e. of the
origin and the rest of the world through the successive order of binary
compounds, ternary compounds and so on, due to the conjunction
of atoms. The phrase: “in both ways” means: Does the first motion
(of the atoms) arise by itself, or through the atoms ? The first alter-
native is not tenable, being impossible. Never does motion, arising
by itself, proceed to bring water in a pitcher. It cannot be said
also that it arises through a cause, because at that time (i.e. at the
time of creation) there exist no human effort, vibration, impact and
the rest (which might have been such a cause). The second alter-
native, too, is not tenable, because then the atoms must become
sentient, it being impossible for non-sentient atoms to be the instigator
of motion. In the building of a palace and the like, the stones and the
rest do not themselves act in conjunction with other works (connected
with the building).
Or ¹, (if it be said that) the motion which arises in the atoms at
that time is caused by the unseen principle, (we reply): There is
negation of motion “in either way”. Thus, does the unseen principle
which causes the motion of the atoms inhere in the atoms, or in the
individual soul? The first alternative is not tenable, because the
unseen principle, being originated by the good and evil deeds of the
individual souls, cannot reside in something non-sentient; because
being non-sentient, it is not possible for the unforeseen principle to
be the cause of motion; because the performance of good and evil
¹ An alternative explanation of the word “Ubhayathā”