Madhvaon Brahma Sūtra 2.2.11

(The Vaiseshika who admits a Lord and His will to be the cause is to be asked whether or not the Lord’s will is eternal). If the Lord’s will be granted to be eternal, then it would follow that even when there is His will (the cause) the activity of the atoms does not exist during Pralaya or dissolution admitted by the Vaiseshika; lienee it may be argued that even now the atoms produce nothing. If the Lord’s will be not granted to be eternal, there is nothing to bring about His volition (the necessary antecedent of atomic activity). Hence for waut of the Lord’s will to set the atoms at work, their activity and products cannot exist. But similar objections cannot be taken to the Vedic system; for the Lord who is postulated by the Vedas is also declared by the same Vedas to possess omnipotence. Hence everything is consistently explained in the Vedic system ; (for the Lord’s will existing, the non-production, etc., can be accounted for on the ground of the Lord’s unlimited powers. During the time of dis- solution also, though there is the Lord’s will, still by the absence of the particular circumstance of time, the non-production of effects is explained. Nor could the objection be taken that time exists even then ; for we mean that that particular wave of time which is the cause of creation is not present. The same position cannot be taken by the opposite system). For (unlike the Vaiseshika), we admit peculiarities in time by virtue of its own nature (but not, as conventionally distinguished, only by the events which occur in it. And we also admit that only in particular periods of lime, the Lord exercises of His own accord His supreme will in particular ways).