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

[sū. 2. 2. 27. ADH. 3.] VEDĀNTA-PĀRIJĀTA-SAURABHA 361 Vedānta-kaustubha It is assumed by the Buddhists that there is the origin of an entity from a non-entity. This is not reasonable. Why? Because the origin of pots and the rest from non-existent clay, etc is never observed,—on the contrary, their origin from existent clay and the rest alone is observed. COMPARISON Śrīkaṇṭha and Baladeva This is sūtra 25 in the commentary of Śrīkaṇṭha. He begins a new adhikarana here, ending with the next sūtra, concerned with the refutation of the Sautrāntika school of the realist Buddhists. According to him, the preceding sūtras are concerned with the refutation of the Vaibhāṣika school only But Nimbārka refutes these two schools together. Baladeva also takes this sūtra as concerned specially with the refutation of the Sautrāntika school, though he does not begin a new adhikarana since he takes the next sūtra to be referring to both the schools equally. They interpret the sūtra in the same manner, viz. ("There is no origin of things from) the non-existent, on account of non-perception". That is, the Sautrāntika view that an object is inferred from the impressions left on our mind by it is absurd, for a momentary, and as such a non-existent, something cannot produce any impressions.¹ SŪTRA 27 "AND THUS (THERE WILL BE) ACCOMPLISHMENT ON THE PART OF THE INACTIVE AS WELL." Vedānta-pārijāta-saurabha Otherwise, there may be the "accomplishment" of ends like knowledge and the rest on the part of one who has not resorted to any means. ¹ ŚK. B. 2.2.25, p. 92, Parts 7 and 8, G.B. 2.2.26. p. 122, Chap. 2.