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

[SŪ. 2. 2. 32. ADH 5 ] VEDĀNTA-KAUSTUBHA 367 Rāmānuja, Bhāskara and Śrīkaṇṭha This sūtra is not found in their commentaries Adhikaraṇa 5: The section entitled "Incon- sistency in every way". (Sūtra 32) SŪTRA 32 “AND BECAUSE OF THE INCONSISTENCY (OF THE DOCTRINE OF A UNIVERSAL VOID) IN EVERY WAY.” Vedānta-pārijāta-saurabha The doctrine of void, too, is erroneous, because it is inconsistent “in every way”, being opposed to the evidence of direct perception and the rest. Vedānta-kaustubha Now the doctrine of universal void, as held by the Mādhyamikas, is being disposed of (The view is as follows·) All the objects mentioned in the sacred works composed by the omniscient one (viz the Buddha), are simply for the sake of suiting the intellectual capacities of his disciples, but are not really existent, owing to the impossibility of the origin and destruction (of things). The origin of entity from non-entity is inappropriate (And if an entity arises from another entity, the question is.) Is the entity which arises from another entity dissimilar to the latter or similar ? If the first, then there will be the origin of everything everywhere. If the second, then fruitlessness would result like the grinding of what has already been ground ¹ Owing to such inexplicability of origin, destruction, too, is inexplicable Hence, the doctrine of void is to be accepted. Thus, salvation consists in attaining a state of void,—such is the view of the Buddha. And this is perfectly reasonable, since void is not proved by anything else, (but is self- proved). The conventional distinctions of perceiver and the object perceived and so on are mere errors. 1 I e. on the first alternative a gold ring may arise from clay; on the second, there is no sense in producing something already existent, gold (ring) from gold.