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

[sū. 2. 2. 27.
ADH. 3.] VEDĀNTA-PĀRIJĀTA-SAURABHA 361
Vedānta-kaustubha
It is assumed by the Buddhists that there is the origin of an
entity from a non-entity. This is not reasonable. Why? Because
the origin of pots and the rest from non-existent clay, etc is never
observed,—on the contrary, their origin from existent clay and the
rest alone is observed.
COMPARISON
Śrīkaṇṭha and Baladeva
This is sūtra 25 in the commentary of Śrīkaṇṭha. He begins a
new adhikarana here, ending with the next sūtra, concerned with the
refutation of the Sautrāntika school of the realist Buddhists.
According to him, the preceding sūtras are concerned with the
refutation of the Vaibhāṣika school only But Nimbārka refutes
these two schools together.
Baladeva also takes this sūtra as concerned specially with the
refutation of the Sautrāntika school, though he does not begin a new
adhikarana since he takes the next sūtra to be referring to both the
schools equally.
They interpret the sūtra in the same manner, viz. ("There is no
origin of things from) the non-existent, on account of non-perception".
That is, the Sautrāntika view that an object is inferred from the
impressions left on our mind by it is absurd, for a momentary, and as
such a non-existent, something cannot produce any impressions.¹
SŪTRA 27
"AND THUS (THERE WILL BE) ACCOMPLISHMENT ON THE PART OF
THE INACTIVE AS WELL."
Vedānta-pārijāta-saurabha
Otherwise, there may be the "accomplishment" of ends like
knowledge and the rest on the part of one who has not resorted to
any means.
¹ ŚK. B. 2.2.25, p. 92, Parts 7 and 8, G.B. 2.2.26. p. 122, Chap. 2.