Madhvaon Brahma Sūtra 2.1.12

Hereby, i.e., by the possibility and the impossibility of parallel instances are disproved also, the remaining systems not countenanced by (i.e., opposed to the conclu- sions of scripture), viz., that the world is without a maker, that lifeless matter is the maker that the individual soul is the maker, etc.) The theories here rejected are those that are suggest- ed by such scriptural passages as the following : “ With- out a cause indeed, this (world) has come into existence without a cause (support) it stands; without a cause it goes to dissolution.” “ This (the universe) has originated from the Pradhana (matter) and on matter it stands (supported); and into matter it goes (back). Hence nothing* else is to be considered the cause.” “ From the soul all beings spring, and on the soul they stand firm; and into the same soul they become absorbed. Hence no other than the soul is the cause.” * In the last case, the argu- ment from parallel instances or the absence thereof (is to be adduced thus) : Just as the soul (unlike the Lord) is a dependent existence, with reference to miseries, etc., (inflicted on him), so with reference to other things (activities) also he is a dependent agent’ And on the other hand the course (intention) of such scriptural passages has been clearly shown as declaring Brahman. This is the invariable principle to be understood. Where no conflict arises (with the said principle) in words expressing other things, there things other than Brahihan also, are denoted by words in a secondary sense. But where a conflict appears, there the principle. is that Brahman only is meant to be spoken of.