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

[sū. 2. 2. 43.
ADH. 8 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 383
Or else,¹ because the origin of the world is impossible, it being
eternal, Śakti cannot be its cause, there being no proof that the world
is something produced. If it be said that the Veda is the proof—
(we reply:) Let then the cause of the world be Brahman who is
established by the Veda. The doctrine of the causality of Śakti
which is without any basis is to be rejected.
COMPARISON
Śaṃkara, Bhāskara and Śrīkaṇṭha
They take this adhikaraṇa as concerned with the refutation of the
Pañca-rātra system. Thus, according to them this sūtra means:
“On account of the impossibility of origin”. That is, the Pañca-rātra
doctrine holds that Saṃkarṣaṇa (the individual soul) springs from
Vāsudeva (the Highest self), Pradyumna (the mind) from Saṃkarṣaṇa
and Aniruddha (the principle of egoity) from Pradyumna, is not
tenable, for the individual soul, which is eternal, cannot spring from
the Highest soul.²
Rāmānuja
Rāmānuja also takes this adhikaraṇa as dealing with the Pañca-
rātra doctrine, but not refuting, but establishing, it. Accordingly,
he takes this and the next sūtra as laying down the prima facie
view, the rest the correct conclusion. Interpretation like Śaṃkara
and the rest.
SŪTRA 43
“AND THE SENSE-ORGAN OF THE CREATION (IS) NOT (POSSIBLE).”
Vedānta-pārijāta-saurabha
If it be said, there is a connection (between Śakti and Puruṣa,)—
(we reply.) No “sense-organ” is possible on the part of Puruṣa at
that time.
¹ An alternative explanation of the sūtra.
² Ś.B. 2.2.42, pp. 572 ff.; Bh. B. 2.2.38 (written as 2.2.41), p. 128; ŚK. B.
2.2.39, p. 115, Parts 7 and 8.