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

[sū. 2. 2. 22.
ADH 3.] VEDĀNTA-PĀRIJĀTA-SAURABHA 355
and the supporting cause, viz the sense-objects ¹ Moreover, even if
the causeless origin of effect be admitted, the above-mentioned fault,
viz. the origin of everything everywhere, remains unavoidable. If,
again, to avoid this difficulty, the case be admitted to be "otherwise",
i e if it be admitted that the effect originates when the cause is existent,
then there must be "simultaneousness", i e. there must be simulta-
neous existence of the cause and the effect. That is, the above-
mentioned objection remains in force. Thus, does the prior momentary
existence pot come to be the cause of another momentary existence
pot at the time when it (the prior) itself exists, or does it become the
cause of the subsequent moment,—which is being generated,—by
lasting till the time of its production ? In either case, there is simul-
taneousness. On the first alternative, all the momentary existences
will come to be perceived at the same time, and the conventional
distinction between the prior and the subsequent will come to an end.
On the second alternative, their momentariness will be abolished,
and owing to the persistence of two momentary existences, there
must follow a simultaneous perception of two momentary existences
in the same place.
COMPARISON
Baladeva
The meaning of the phrase "pratijñoparodhaḥ" different, viz.
contradiction of the initial proposition (viz. that the world originates
from the skandhas) ²
——————
SŪTRA 22
"(THERE IS) THE NON-ESTABLISHMENT OF THE CONSCIOUS AND
UNCONSCIOUS DESTRUCTION ³ ON ACCOUNT OF THE NON-INTERRUP-
TION (OF THE STREAM OF COGNITIONS) "
Vedānta-pārijāta-saurabha
There is no possibility for the causal or causeless destruction,⁴
because there is no possibility of an interruption of the continuous
series and because there is a recognition of the members of the series.
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¹ Adhipati, sahakārin, samanantara, ālambana.
² G.B. 2.2.21, pp 115-16, Chap 2.
³ Prati-saṁkhyā and aprati-saṁkhyā.
⁴ For explanation, see below V.K.