वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 2. 2. 14-15. ADH. 2.] VEDĀNTA-PĀRIJĀTA-SAURABHA 345 SŪTRA 14 "AND ON ACCOUNT OF THE EXISTENCE (OF) ETERNAL (ACTIVITY AND INACTIVITY) ALONE." Vedānta-pārijāta-saurabha If the atoms be active by nature, there being the existence of (eternal) activity, there will result eternal creation; otherwise there will result eternal dissolution, and hence there is the absence of that (viz. creation). Vedānta-kaustubha For this, too, the atomic theory is untenable. Why? If the atoms be admitted to be active by nature, then there being eternal activity alone, there cannot be dissolution. If, they be admitted to be inactive by nature, there being eternal inactivity alone, the absence of creation will necessarily result—this is the sense. COMPARISON Rāmānuja, Śrīkaṇṭha and Baladeva This is sūtra 13 in the commentaries of the first two Interpre- tation different, viz. "(If the samavāya be admitted to be eternal, the terms related by it, viz ternary compounds, etc , i.e. the world too must be) eternal indeed, on account of the existence (i.e. eternity of the samavāya)".¹ SŪTRA 15 "AND ON ACCOUNT OF (THE ATOMS) HAVING COLOUR AND SO ON, THE REVERSE (VIEW WOULD FOLLOW), BECAUSE OF OBSERVA- TION." Vedānta-pārijāta-saurabha And on account of the atoms having colour and the rest in accord- ance with the respective effects, there must be non-eternity, which is the "reverse" of eternity, (on their part), since pots and the rest, possessed of colour and so on, are observed to be non-eternal. Other- wise, the effects must be devoid of colour, etc. ¹ Śrī. B. 2.2.13, p. 86, Part 2; ŚK. B. 2.2 13, p 75, Parts 7 and 8; G.B. 2.2.14, p. 107, Chap 2