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

[sū. 2. 2. 23. ADH. 3] VEDĀNTA-PĀRIJĀTA-SAURABHA 357 above objection cannot be raised,—for then such a destruction being possible on the part of the last member of the series, a causal destruction becomes meaningless. It cannot be said also that there is the origin of a series of dissimilar momentary existences through (the blow of) a hammer and the rest too, and as such the above objection cannot be raised,—because when the prior member is destroyed by a hammer and so on, too, there resulting the origin of a subsequent one, similar to it, by reason of the absence of contrary circumstances, there is no possibility for a series of dissimilar existences; and because of the absence of any reason for the origination of a series of dissimilar existences. A causeless destruction of the series, too, is not possible, for then the disappearance of the entire universe will result In the same manner, these two (viz. the causeless and causal destructions) are not possible with regard to the single members of the series,—for if here the causeless destruction of particular members be admitted, then the destruction once more of the momentary members by the hammer and the rest will be impossible. A causeless destruction, too, cannot become the annihilator of existent objects, since single members of the series, like pots and the rest, are recognized ¹ COMPARISON Bhāskara Reading different, viz "asambhavāḥ" in place of "avicchedāt".² SŪTRA 23 “AND ON ACCOUNT OF FAULT IN BOTH WAYS.” Vedānta-pārijāta-saurabha Because the series has no existence beyond the single members of the series, and because single members themselves are momentary, ¹ I.e. there can be no complete destruction of that which is, e.g. when a vessel of clay is smashed to pieces, we still perceive and recognize the material, viz. clay, which continues to exist. ² Bh. B. 2.2.22, p. 120.