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

[sū. 2. 2. 20. ADH. 3.] VEDĀNTA-KAUSTUBHA 353 rest), (aggregation is possible), (we reply:) no, because of (their) being the causes of the origin only (of the immediately subsequent effects, and not of aggregation)”.¹ Bhāskara Reading slightly different, viz.: “Itaretara-pratyaya-manyat- vāt . . . .” ² ————— SŪTRA 20 “AND BECAUSE OF THE CESSATION OF THE PRIOR ON THE PRODUCTION OF THE SUBSEQUENT.” Vedānta-pārijāta-saurabha For this reason, too, this doctrine is not reasonable,—since “on the production of the subsequent”, there results the destruction of the prior, it being momentary. Vedānta-kaustubha If it be argued that as the prior is the cause of the production of the later, so our doctrine is consistent,—(we reply:) no “Because of the cessation of the prior on the production of the subsequent.” In ordinary life, causality is observed to belong only to an existent lump of clay, the prior, at the time of the production of a pot, the subsequent. But on your view, on account of the momentariness of all existing objects, the prior moment is destroyed and cannot, there- fore, be the cause of the subsequent moment. Here a momentary existence is said to be ‘moment’. Now, to begin with, does the prior moment of the pot ³ give rise to the subsequent effect which exists at the same time, or as itself unoriginated, or as itself destroyed ? The first alternative is not tenable, because that (viz the effect) also (will give rise to) another effect existing at the same time, that, too, to another and so on, and thus everything will last only for a moment simultaneously; and because the conventional distinction between the prior and the subsequent will come to an end. The

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¹ S.B. 2.2.19, p. 537; G.B. 2.2.19, pp. 113-114, Chap. 2 ² Bh. B. 2.2.19, p. 117. ³ I.e. the prior momentary existence pot. 23