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

352 VEDĀNTA-KAUSTUBHA [sū 2. 2 19
ADH. 3.]
Vedānta-kaustubha
If it be objected In spite of the non-admission of a sentient and
omniscient being as bringing about the aggregation, no harm is done,
since our view admits the mutual causality of nescience and the rest
That which goes towards the effect as its cause is 'pratyaya', i e the
cause; the state of that, no account of that,¹ all aggregation and the
rest become possible. Thus, nescience and the rest, functioning
from all eternity, are admitted to be the causes of the continuous
stream of cognitions. Among these, the word 'nescience' is denotative
of error, such as, taking the non-permanent as permanent, taking
what is not the way (to salvation) as the way and so on Through it
past impressions, consisting in attachment and so on to sense-objects
like colour and the like, arises. It is through this that activity springs
forth when occasion arises. Activity consists in good and bad deeds,
in accordance with the declaration by the Buddha 'There is action,
there is result'. Through this alone cognition arises. Thence the
four (elements like) the earth and the rest, the cause of the aggregate,
viz the body, arise, and that very thing is said to be name because
of being the substratum of name From them arises the body, from
it the six supports, viz. the five organs of knowledge and the mind,
from them touch; from it feeling, viz pleasure, pain and the rest;
from it nescience and the rest once more. Thus, the objects revolving
unceasingly like water-wheels, aggregation is possible therefrom.
Hence, everything in our doctrine is indeed consistent,—
(We reply.) "no". Why? "Because of (their) not being the
cause of aggregation," i e. because nescience and the rest are not the
causes of aggregation; for it can by no means be said that nescience,
consisting in the error of taking a person at a distance to be a post, is
the cause of the aggregation of the already existing person. Likewise,
attachment and the rest too, caused by it (viz. nescience), are not the
cause of aggregation.
COMPARISON
Śaṁkara and Baladeva
Reading different, viz. "Itaretara-pratyayatvād iti cen notpatti
mātra-nimittatvāt". Interpretation different accordingly: viz. "If
it be said that because of the mutual causality (of nescience and the
1 This explains the compound "pratyayatvāt".