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

[SŪ. 2. 2. 14-15.
ADH. 2.] VEDĀNTA-PĀRIJĀTA-SAURABHA 345
SŪTRA 14
"AND ON ACCOUNT OF THE EXISTENCE (OF) ETERNAL (ACTIVITY
AND INACTIVITY) ALONE."
Vedānta-pārijāta-saurabha
If the atoms be active by nature, there being the existence of
(eternal) activity, there will result eternal creation; otherwise there
will result eternal dissolution, and hence there is the absence of that
(viz. creation).
Vedānta-kaustubha
For this, too, the atomic theory is untenable. Why? If the
atoms be admitted to be active by nature, then there being eternal
activity alone, there cannot be dissolution. If, they be admitted
to be inactive by nature, there being eternal inactivity alone, the
absence of creation will necessarily result—this is the sense.
COMPARISON
Rāmānuja, Śrīkaṇṭha and Baladeva
This is sūtra 13 in the commentaries of the first two Interpre-
tation different, viz. "(If the samavāya be admitted to be eternal,
the terms related by it, viz ternary compounds, etc , i.e. the world
too must be) eternal indeed, on account of the existence (i.e. eternity
of the samavāya)".¹
SŪTRA 15
"AND ON ACCOUNT OF (THE ATOMS) HAVING COLOUR AND SO ON,
THE REVERSE (VIEW WOULD FOLLOW), BECAUSE OF OBSERVA-
TION."
Vedānta-pārijāta-saurabha
And on account of the atoms having colour and the rest in accord-
ance with the respective effects, there must be non-eternity, which is
the "reverse" of eternity, (on their part), since pots and the rest,
possessed of colour and so on, are observed to be non-eternal. Other-
wise, the effects must be devoid of colour, etc.
¹ Śrī. B. 2.2.13, p. 86, Part 2; ŚK. B. 2.2 13, p 75, Parts 7 and 8; G.B.
2.2.14, p. 107, Chap 2