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

396 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 2. 3. 8.
ADH. 3.]
the refutation of the prima facie view being the same (in both cases).
The denial of the dissolution (of the air) by the phrase 'does not set'
is (only) relative. Hence, it is established that the air has an origin.
Here ends the section entitled "The Air" (2).
Adhikaraṇa 3. The section entitled "Non-
origination". (Sūtra 8)
SŪTRA 8
"BUT THERE IS NON-ORIGINATION OF THE EXISTENT BEING, ON
ACCOUNT OF IMPOSSIBILITY."
Vedānta-pārijāta-saurabha
There is indeed "non-origination", i.e. non-production, "of the
existent being", i.e of Brahman, because the origin of the cause of the
world is impossible.
Vedānta-kaustubha
Now the author is removing the suspicion, viz. If even the ether
and the air, designated by Scripture as immortal, be originated, then
there may be the origin of Brahman too
There is indeed "non-origin", i.e. no birth, of Brahman, the
Highest Person. Why? "On account of impossibility," i.e. because
the origin of the cause of all is impossible,—otherwise, there must be
a cause of that too, a cause of that too and so on, and there must be
an infinite regress;—because (He) is declared to be the cause of all by
the text: 'He is the cause, the cause of the lord of causes' ¹ (Śvet.
6 9); and because any other cause is excluded by the passage: 'Of
him there is no producer and lord' (Śvet. 6 9). For this very reason,
it is established that there is no origin of the Supreme Person, who is
ever-present and unborn indeed, though declared by Scripture to be
¹ Correct quotation: "Karṇādhipādhipa", meaning 'The Lord of the lord
of sense-organs, (viz. the individual soul)'. Vide Śvet. 6.9, p. 70.