Bhagavad Gita Bhasya (Gambhirananada)

(material) causes and becomes fit for all empirical
processes [Such as production, destruction, etc.]
but the "nonexistence after destruction" of that very
pot does not do so, though it, too, is nonexistence.
Hence, the "nonexistence after destruction", etc.
[Etc. stands for 'mutual nonexistence (anyonyaabhava)'
and 'absolute nonexistence (atyantaabhava)'.]
are not fit for any empirical processes,
whereas only the "antecedent nonexistence" of
things called dvyanuka etc. is fit for such empirical
processes as origination etc.'-all this is
incongruous, since as nonexistence it is
indistinguishable, as are 'absolute nonexistence'
and 'nonexistence after destruction'. Vaisesika:
Well, it is not at all said by us that the 'antecedent
nonexistence' becomes existent. Vedantin: In that
case, the existent itself becomes existent , as for
instance, a pot's becoming a pot, or a cloth's
becoming a cloth. This, too, like nonexistence
becoming existent, goes against valid evidence.
Even the theory of transformation held by the
Sankhyas does not differ from the standpoint of the
Vaisesikas, since they believe in the origination of
some new attribute [i.e. in the origination of a
transformation that did not exist before.] and its
destruction. Even if manifestation and
disappearance of anything be accepted, yet there
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