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

[sū. 2. 2. 30.
ADH. 4 ] VEDĀNTA-KAUSTUBHA 365
Vedānta-kaustubha
To the argument, viz. The cognitions in the waking state do not
correspond to external objects, because they are mere cognitions,
like the dream-cognitions and the rest, we reply.
It cannot be said that the cognitions in the waking state are
without a basis "like dreams and the rest", i.e. like the dream-
cognitions and the illusory cognitions. Why? "On account of
dissimilarity," i. e. because there is dissimilarity between the cognitions
in the waking state and the dream-cognitions, as the former are due
to attentive sense-organs, while the latter to inattentive sense-organs;
also because—as indicated by the particle "and" (in the sūtra)—
even the dream-cognitions have bases.
—————
SŪTRA 30
"THE EXISTENCE (OF PAST IMPRESSIONS) NOT (POSSIBLE), ON
ACCOUNT OF NON-PERCEPTION"
Vedānta-pārijāta-saurabha
Moreover, the "existence" of past impressions is admitted by
you in order that there may be variety in knowledge; this is not
possible, since according to your view, external objects are not
perceived.
Vedānta-kaustubha
Moreover, if knowledge be without a basis, then its varieties,
such as the knowledge of a pot, the knowledge of blue, the knowledge
of yellow and so on, are not possible. If it be said that past impressions
are the cause of the variety of knowledge,—(we reply). "the existence"
of past impressions is not possible on your view. Why? "On account
of non-perception", i.e. because of the non-perception of the cause of
past impressions, or, because no such cause is possible on your view.
The direct perception of external objects is the cause of past
impressions, and that is not possible in your case, owing to your
non-admission of external objects