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[sū. 2. 2. 24. ADH. 3.] VEDĀNTA-KAUSTUBHA 359 Śrīkaṇṭha This is sūtra 22 in his commentary too His interpretation is also very similar to that of Rāmānuja, viz on the Buddhist view, the originated effect is unreal, (since it passes away as soon as it arises); also the effect arises from non-existent cause (since the cause which is momentary is no more, when the effect comes to be) Hence the Buddhist view is untenable ¹ SŪTRA 24 “AND IN THE ETHER TOO, ON ACCOUNT OF THE NON-DISTINCTION.” Vedānta-pārijāta-saurabha And the initial proposition enunciated by them was that there is non-existence “in the ether”; ² and this is not reasonable, “on account of (its) non-distinction” from the earth and the rest. Vedānta-kaustubha They maintain that the destruction of existing objects which is preceded by an act of thought, the destruction which is not preceded by an act of thought, and the ether,—these three are non-entities, and as such, non-definable, causeless and unreal. Among these, the two kinds of destruction have been disposed of Incidentally, salva- tion, consisting in the cessation of nescience, has been condemned. Now, the reverend author of the aphorisms, maintaining the demon- strated conclusion of Scripture, is condemning the (doctrine of) the non-definableness of the ether, the remaining one. The initial proposition of the non-substantiality of the ether is not reasonable, “on account of the non-distinction” of the ether, in point of substantiality, from the earth and the rest,—and just as terrestrial animals move on the earth, and the acquatic animals in water, so do the flying animals in the sky,—and also on account of the scriptural declaration of the producibleness of the ether, like other positive entities,—this is indicated by the particle “and” (in the sūtra),—in the passage: “From him arise the vital-breath, the ¹ ŚK. B. 2 2.22, p. 86, Parts 7 and 8. ² I.e. the ether is a non-entity.