Brahma-Sūtra 2.1.8 (prima facie view)

English of translation of Brahmasutra 2.1.8 by Roma Bose:

“On account of there being the consequence of (becoming) like that during dissolution, (the doctrine of the causality of Brahman) is inconsistent.”

Nimbārka’s commentary (Vedānta-pārijāta-saurabha):

An objection is raised: As at the time of dissolution, the cause, like the effect, will become non-sentient, the view that Brahman is the material cause of the universe is “inconsistent”.

Śrīnivāsa’s commentary (Vedānta-kaustubha)

An objection is raised once more.

It is objected: “Inconsistent indeed, is the view which admits Brahman to be the material cause of the world—Brahman who possesses the attributes of sentience, infinity, freedom from sins and the rest, and is established by the scriptural texts: “Brahman is truth, intelligence, infinite” (Taittirīya-upaniṣad 2.1), “Free from sins, ageless, deathless” (Chāndogya-upaniṣad 8.1.5; 8.7.1, 3; Maitrī-upaniṣad 7.7), “Who is omniscient, all-knowing” (Muṇḍaka-upaniṣad 1.1.9; 2.2.7) and so on. Why? “On account of there being the consequence of (becoming) like that during dissolution.” That is, because “during dissolution”, or during reabsorption, non-sentience, limitedness, impurity and the rest will occur on the part of the material cause as well, “like that”, i.e. as on the part of the effect. The sense is that during dissolution, the world, possessing non-sentience and the rest, and merged into its material cause in an order reverse to that of creation, i.e. merged into Brahman, possessing the attribute of sentience and the rest, is sure to defile Him with its own attributes, as does butter-milk dropped in milk.