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

50 VEDĀNTA-PĀRIJĀTA-SAURABHA [sū. 1. 1. 10
ADH. 5.]
COMPARISON
Śaṃkara and Bhāskara
This sūtra is not found in their commentaries. The argument
contained herein is included by them, as we have seen, in the previous
sūtra.
Baladeva
This sūtra is not found in his commentary as well.
SŪTRA 10
"(BRAHMAN ALONE CAN BE THE CAUSE OF THE WORLD), ON
ACCOUNT OF (THE INDIVIDUAL SOUL'S) ENTRANCE INTO ITSELF
(DURING DEEP SLEEP)"
Vedānta-pārijāta-saurabha
As it is impossible that the object,—mentioned in the passage
referring to the cause of the world which is denoted by the term
'existent', viz. 'Understand from me, my dear, the state of deep sleep.
When a person sleeps here, as we say, my dear, then he has become
united with the Existent' (Chānd. 6.8 1¹), can be understood as a
non-sentient cause,² it is reasonable to hold that Brahman alone is the
cause of the world.
Vedānta-kaustubha
On account of the (soul's) "entrance", i.e. dissolution, into
"itself",³ i.e. into its own cause, viz. Brahman, introduced in the text:
‘"The existent alone, my dear!"’ (Chānd. 6 2 1), Brahman alone
is denoted by the terms 'existent' and the rest, and not pradhāna.
If it be the cause, then the text concerning dissolution would be
contradicted. Thus, there is a scriptural text to this effect, viz.
¹ Ś.R. Bh. Śk.
² A slightly different reading is given in the C S S ed.—which, when
translated, is as follows:—As the 'entering', which relates to a sentient being
and is mentioned in the passage referring to the cause of the world, denoted by
the term 'existent'—viz. 'Understand from me, my dear, . . .' is possible
in the case of Brahman alone, etc. (P. 3.)
³ This explains the word 'svāpyayāt'.