Brahma Sutras (Nimbarka commentary)
by Roma Bose | 1940 | 290,526 words
English translation of the Brahma-sutra 2.2.42, including the commentary of Nimbarka and sub-commentary of Srinivasa known as Vedanta-parijata-saurabha and Vedanta-kaustubha resepctively. Also included are the comparative views of important philosophies, viz., from Shankara, Ramanuja, Shrikantha, Bhaskara and Baladeva.
Brahma-Sūtra 2.2.42
English of translation of Brahmasutra 2.2.42 by Roma Bose:
“On account of the impossibility op origin.”
Nimbārka’s commentary (Vedānta-pārijāta-saurabha):
Since the origin of the world from Śakti without Puruṣa is impossible, the doctrine, too, which maintains it as the cause is not valid.
Śrīnivāsa’s commentary (Vedānta-kaustubha)
Now, the author is refuting, incidentally, the erroneous view of the Śāktas, viz. that Śakti alone is the producer of the world.
The particle ‘no’ is to be supplied.
Śakti is not the cause of the universe. Why? Because the origin of the universe from Śakti, without any connection with Puruṣa, is impossible. The consequence would be that the Śaktis, being independent of Puruṣa, would come to be perceived everywhere.
Or else,[1] because the origin of the world is impossible, it being eternal, Śakti cannot be its cause, there being no proof that the world is something produced. If it be said that the Veda is the proof—(we reply:) Let then the cause of the world be Brahman who is established by the Veda. The doctrine of the causality of Śakti which is without any basis is to be rejected.
Comparative views of Śaṅkara, Bhāskara and Śrīkaṇṭha:
They take this adhikaraṇa as concerned with the refutation of the Pañcarātra system. Thus, according to them this sūtra means: “On account of the impossibility of origin”. That is, the Pañca-rātra doctrine holds that Saṃkarṣaṇa (the individual soul) springs from Vāsudeva (the Highest self), Pradyumna (the mind) from Saṃkarṣaṇa and Aniruddha (the principle of egoity) from Pradyumna, is not tenable, for the individual soul, which is eternal, cannot spring from the Highest soul.[2]
Comparative views of Rāmānuja:
Rāmānuja also takes this adhikaraṇa as dealing with the Pañcarātra doctrine, but not refuting, but establishing, it. Accordingly, he takes this and the next sūtra as laying down the prima facie view, the rest the correct conclusion. Interpretation like Śaṅkara and the rest.
Footnotes and references:
[1]:
An alternative explanation of the sūtra.
[2]:
Ś.B. 2.2.42, p. 572ff.; Brahma-sūtras (Bhāskara’s Commentary) 2.2.38 (written as 2.2.41), pp. 128; Brahma-sūtras (Śrīkaṇṭha’s commentary) 2.2.39. p. 115, Parts 7 and 8.