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

[sū. 2. 2. 20.
ADH. 3.] VEDĀNTA-KAUSTUBHA 353
rest), (aggregation is possible), (we reply:) no, because of (their) being
the causes of the origin only (of the immediately subsequent effects,
and not of aggregation)”.¹
Bhāskara
Reading slightly different, viz.: “Itaretara-pratyaya-manyat-
vāt . . . .” ²
—————
SŪTRA 20
“AND BECAUSE OF THE CESSATION OF THE PRIOR ON THE
PRODUCTION OF THE SUBSEQUENT.”
Vedānta-pārijāta-saurabha
For this reason, too, this doctrine is not reasonable,—since “on
the production of the subsequent”, there results the destruction of the
prior, it being momentary.
Vedānta-kaustubha
If it be argued that as the prior is the cause of the production of
the later, so our doctrine is consistent,—(we reply:) no “Because
of the cessation of the prior on the production of the subsequent.”
In ordinary life, causality is observed to belong only to an existent
lump of clay, the prior, at the time of the production of a pot, the
subsequent. But on your view, on account of the momentariness of
all existing objects, the prior moment is destroyed and cannot, there-
fore, be the cause of the subsequent moment. Here a momentary
existence is said to be ‘moment’. Now, to begin with, does the prior
moment of the pot ³ give rise to the subsequent effect which exists
at the same time, or as itself unoriginated, or as itself destroyed ?
The first alternative is not tenable, because that (viz the effect) also
(will give rise to) another effect existing at the same time, that,
too, to another and so on, and thus everything will last only for a
moment simultaneously; and because the conventional distinction
between the prior and the subsequent will come to an end. The

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¹ S.B. 2.2.19, p. 537; G.B. 2.2.19, pp. 113-114, Chap. 2
² Bh. B. 2.2.19, p. 117.
³ I.e. the prior momentary existence pot.
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