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

[SŪ. 2. 2 19
ADH 3.] VEDĀNTA-PĀRIJĀTA-SAURABHA 351
two aggregates, are non-existent by nature. These two aggregates
make the course of mundane existence possible, and practical life
being thus made possible, there is no need, it is thought, of an eternal
soul
(Correct conclusion.) With regard to it we reply: Even if there be
the admission, in the above way, of aggregates, i.e. of groups having
two causes, still then "there is the non-establishment of that",—i e
establishment "of that", viz. of that which has two causes, too, is
indeed impossible. The sense is : because the spontaneous aggregation
of non-sentient objects, mutually independent, is not possible, and
also because of their momentariness, the aggregate of the elements
and the elemental, as well as the aggregate of the mind and the mental,
are not possible. Further, because of the non-admission of a
permanent enjoyer, of a sentient controller—one who brings about the
aggregation, of an omniscient and universal Lord, as well as because
of the consequence of the world becoming super-sensible by reason of
the super-sensibleness of the atoms themselves, the course of mundane
existence must disappear The sense is that this view is faulty,
since it rejects Brahman, taught by the beginningless Veda; since it
admits the aggregates of atoms, unseen and unheard, and since a
cause for the aggregation is impossible
SŪTRA 19
"IF IT BE OBJECTED THAT (ON ACCOUNT OF THE MUTUAL CAUSALITY
(OF NESCIENCE AND THE REST), (THE AGGREGATION) IS POSSIBLE,
(WE REPLY:) NO, BECAUSE OF (THEIR) NOT BEING THE CAUSE OF
AGGREGATION."
Vedānta-pārijāta-saurabha
It cannot also be that no account of the mutual causality of
nescience, past impressions, cognition, name and form, six supports ¹
and the rest, the aggregation and the rest, are possible,—for they, too,
are not the causes of aggregation.
¹ Avidyā, saṃskāra, vijñāna, nāma-rūpa, ṣaḍāyatana, etc. For explanation,
see below V.K.