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

404 VEDĀNTA-PĀRIJĀTA-SAURABHA [Sū. 2 3. 15.
ADH. 6.]
the real order of succession) fits in (only if there be the origination of
all effects directly) from thence (i e. Brahman)
That is, in Scripture we have many passages which designate the
vital-breath and the rest as rising directly from Brahman, in opposition
to the real order of evolution, viz. prakṛti, mahat, and so on; and
these texts are explicable only on the supposition that everything really
arises from Brahman directly.¹
This is sūtra 13 in Baladeva's commentary, who follows Rāmānuja
exactly with the difference that he takes this sūtra as constituting an
adhikaraṇa by itself.²
Śrīkaṇṭha
This is sūtra 15 in his commentary, reading different, viz.
substitutes "pāramparyeṇa", in place of "viparyyayeṇa". Interpre-
tation too different, viz. he begins a new adhikaraṇa here, ending with
the next sūtra, and concerned with the question of the origin of sense-
organs, mind and the like,—which according to Nimbārka begins with
the next sūtra.³
Adhikaraṇa 6: The section entitled "Knowledge
which intervenes" (Sūtra 15)
SŪTRA 15
“IF IT BE OBJECTED THAT KNOWLEDGE AND MIND (MUST BE
PLACED) BETWEEN (BRAHMAN AND THE ELEMENTS) ON ACCOUNT
OF ITS INDICATION (IN SCRIPTURAL TEXT), (AND THAT THE ABOVE
ORDER OF CREATION IS SET ASIDE) BY (THIS) ORDER, (WE REPLY;)
NO, ON ACCOUNT OF NON-DIFFERENCE.”
Vedānta-pārijāta-saurabha
If it be objected: "On account of the indication", viz. 'From
him arise the vital-breath, the mind, and all the sense-organs' (Muṇḍ.
2 1.3⁴), "knowledge and mind" must be between Brahman and the
elements; and "by the order" obtained in this way the above-
mentioned order is contradicted,—
¹ Śrī. B. 2.3.15, p. 131, Part 2.
² G.B. 2.3.13, p. 177, Chap. 2.
³ Śk. B. 2.3.15, pp. 135-36, Parts 7 and 8. ⁴ Ś, R, B, Śk, B.