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

[sū. 2. 2. 30. ADH. 4 ] VEDĀNTA-KAUSTUBHA 365 Vedānta-kaustubha To the argument, viz. The cognitions in the waking state do not correspond to external objects, because they are mere cognitions, like the dream-cognitions and the rest, we reply. It cannot be said that the cognitions in the waking state are without a basis "like dreams and the rest", i.e. like the dream- cognitions and the illusory cognitions. Why? "On account of dissimilarity," i. e. because there is dissimilarity between the cognitions in the waking state and the dream-cognitions, as the former are due to attentive sense-organs, while the latter to inattentive sense-organs; also because—as indicated by the particle "and" (in the sūtra)— even the dream-cognitions have bases. ————— SŪTRA 30 "THE EXISTENCE (OF PAST IMPRESSIONS) NOT (POSSIBLE), ON ACCOUNT OF NON-PERCEPTION" Vedānta-pārijāta-saurabha Moreover, the "existence" of past impressions is admitted by you in order that there may be variety in knowledge; this is not possible, since according to your view, external objects are not perceived. Vedānta-kaustubha Moreover, if knowledge be without a basis, then its varieties, such as the knowledge of a pot, the knowledge of blue, the knowledge of yellow and so on, are not possible. If it be said that past impressions are the cause of the variety of knowledge,—(we reply). "the existence" of past impressions is not possible on your view. Why? "On account of non-perception", i.e. because of the non-perception of the cause of past impressions, or, because no such cause is possible on your view. The direct perception of external objects is the cause of past impressions, and that is not possible in your case, owing to your non-admission of external objects