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

[sū. 1. 1. 3.
ADH 3.] VEDĀNTA-KAUSTUBHA 29
verily, in the Bhārata and in the Pañca-rātra, Hari is celebrated
everywhere, in the beginning, in the end and in the middle' " (Hariv
16232 ¹), 'We bow down to that wherein lies the eternal basis of all
speech' and so on.
If it be said. On the ground of the inference: 'All objects having
parts, like the earth and the rest, have a cause, because they are
effects, like pots and the rest', Brahman is established to be the cause
of the world, since none else can be such a cause, and this being so,
why trouble about the Veda?-(we reply·) no, because, the very fact
that the elements like the ether and the rest have an origin being not
known by anyone without the Veda, that they are effects is not estab-
lished, and hence the reason ² is itself unestablished.³
It cannot be said also that the origin of the elements is to be known
through the Veda, and the fact that they are effects being proved
through this, the reason ⁴ is not unestablished—, for, in that case too,
Brahman, the cause of the world being known through the Veda
alone, the inference becomes futile, and you virtually come to our
side. Thus, even in the case of well-known effects like a house or a
shoot, Brahman cannot be inferred from the reason 'producibleness',
it being possible to suppose the earth, the seed, water, men and so on
to be their causes, and unreasonable to imagine an unseen cause
(viz. Brahman).
This should be understood here: wherever something is found to
be an effect, there it is possible also to arrive, by means of inference, at
an individual soul, corresponding to effect, as the agent. But that
the entire universe is an effect is not known without the help of the
Veda. Hence, the creator of the world, too, can be known through
the Veda alone, and never through a thousand inferences. Further,
Brahman cannot be known through the evidence of perception, since
the ordinary sense-organs are incapable of grasping Him, as declared
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¹ P. 1002.
² Viz Kāryyatva or state of being an effect
³ That is, it has been argued .—
Whatever is an effect has a cause.
The world is an effect.
∴ the world has a cause
Now, we cannot know that the world is an effect, unless we have recourse
to Scripture, and hence Scripture is needed even here too.
⁴ Viz. Kāryyatva or producibleness.