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

[sū. 2. 2. 23.
ADH. 3] VEDĀNTA-PĀRIJĀTA-SAURABHA 357
above objection cannot be raised,—for then such a destruction being
possible on the part of the last member of the series, a causal destruction
becomes meaningless. It cannot be said also that there is the origin
of a series of dissimilar momentary existences through (the blow of) a
hammer and the rest too, and as such the above objection cannot be
raised,—because when the prior member is destroyed by a hammer
and so on, too, there resulting the origin of a subsequent one, similar
to it, by reason of the absence of contrary circumstances, there is no
possibility for a series of dissimilar existences; and because of the
absence of any reason for the origination of a series of dissimilar
existences.
A causeless destruction of the series, too, is not possible, for then
the disappearance of the entire universe will result
In the same manner, these two (viz. the causeless and causal
destructions) are not possible with regard to the single members of the
series,—for if here the causeless destruction of particular members
be admitted, then the destruction once more of the momentary
members by the hammer and the rest will be impossible. A causeless
destruction, too, cannot become the annihilator of existent objects,
since single members of the series, like pots and the rest, are recognized ¹
COMPARISON
Bhāskara
Reading different, viz "asambhavāḥ" in place of "avicchedāt".²
SŪTRA 23
“AND ON ACCOUNT OF FAULT IN BOTH WAYS.”
Vedānta-pārijāta-saurabha
Because the series has no existence beyond the single members
of the series, and because single members themselves are momentary,
¹ I.e. there can be no complete destruction of that which is, e.g. when
a vessel of clay is smashed to pieces, we still perceive and recognize the material,
viz. clay, which continues to exist.
² Bh. B. 2.2.22, p. 120.