Chapter 2 Section 1 Adhikarana 3
Adhikarana 3 of Chapter 2, Section 1. Brahman, though of a different nature from the world, can yet be its cause
External Reference →Shlokas (7)
+ Add ShlokaBrahma Sutra 2.1.4
WisdomLib.org (Swami Vireshwarananda, 1936) · Chapter Brahma Sutras 2.1 · Verse 2.1.4
न विलक्षणत्वादस्य, तथात्वं च शब्दात् ॥ ४ ॥
( Brahman is) not (the cause of the world) because this (world) is of a contrary nature (from Brahman); and its being so, ( i. e. different from Brahman) (is known) from the scriptures.
Brahma Sutra 2.1.5
WisdomLib.org (Swami Vireshwarananda, 1936) · Chapter Brahma Sutras 2.1 · Verse 2.1.5
अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम् ॥ ५ ॥
But the reference is to the presiding deities (of the organs) on account of the special characterization (as ‘deities’) and also from the fact of a deity so presiding (over the functions of an organ being approved by the Sruti in other texts).
Brahma Sutra 2.1.6
WisdomLib.org (Swami Vireshwarananda, 1936) · Chapter Brahma Sutras 2.1 · Verse 2.1.6
दृश्यते तु ॥ ६ ॥
But it is seen.
Brahma Sutra 2.1.7
WisdomLib.org (Swami Vireshwarananda, 1936) · Chapter Brahma Sutras 2.1 · Verse 2.1.7
असदिति, चेत्, न, प्रतिषेधमात्रत्वात् ॥ ७ ॥
If it be said (that- the world, the effect, would then he) non-existent (before creation), (we say) no, for it is merely a negation (without any basis).
Brahma Sutra 2.1.8
WisdomLib.org (Swami Vireshwarananda, 1936) · Chapter Brahma Sutras 2.1 · Verse 2.1.8
अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॥ ८ ॥
On account of the fact that at the time of dissolution (the cause becomes) like that ( i. e., like the effect) (the doctrine of Brahman being the cause of the world) is absurd.
Brahma Sutra 2.1.9
WisdomLib.org (Swami Vireshwarananda, 1936) · Chapter Brahma Sutras 2.1 · Verse 2.1.9
न तु, दृष्टान्तभावात् ॥ ९ ॥
But not (so) on account of the existence of illustrations.
Brahma Sutra 2.1.10
WisdomLib.org (Swami Vireshwarananda, 1936) · Chapter Brahma Sutras 2.1 · Verse 2.1.10
स्वपक्षदोषाच्च ॥ १० ॥
And because of the objections (cited) (being applicable) to his own (Sankhyan) view (also).