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

[SŪ. 2. 3. 6.
394 VEDĀNTA-KAUSTUBHA ADH. 1.]
entire expanse of the universe, beginning with the ether, has Brahman
for its soul, it is definitely ascertained that the ether is an effect.
Likewise, it is known that "as far as there is effect" there is origin
indeed.¹ The non-mention of the ether and the mention of light
and the rest as objects to be created in the text: "He created that
light" (Chānd. 6.2.3) fit in, "as in ordinary life". In ordinary life,
when referring to the group of Devadatta's sons the origin of some
of them is mentioned, thereby the origin of all the rest is mentioned.
Vedānta-kaustubha
To the objection, viz. since in the Chāndogya there is no indication
of the origin of the ether, the scriptural text designating origin is
metaphorical,—(the author) replies:
The term "but" is for disposing of the objection "As far as
there is effect", i.e. the entire expanse of the universe, there is
"division" indeed. The Chāndogya texts, viz. ' "The existent, alone,
my dear, was this in the beginning"' (Chānd. 6.2.1), and ' "Whereby
the unheard becomes heard, the unthought becomes thought, the
unknown known"' (Chānd. 6 1.3) designate (respectively) that
everything, beginning with the ether, and denoted by the term 'this'
consisted of the cause in essence prior to creation, and is knowable
through the knowledge of the cause. Hence, in the Chāndogya the
"division", i.e. the origin, of the entire expanse of the universe,
beginning with the ether, from the cause, is indeed stated.
To the enquiry: Why then the origin of the light and the rest
alone is mentioned, without any mention of the ether and the air?—
we reply. "As in ordinary life". Just as in ordinary life, through
the mention of the origin of some sons of a person, there may be the
mention of the origin of all the rest, so through the statement of the
origin of light and the rest, the origin of the ether and so on, too,
is indeed mentioned. Hence, it is established that the ether has
Brahman for its material cause.
Here ends the section entitled "The ether" (1).
¹ I. e. whatever is an effect has an origin.