Brahma Sūtra 2.2.12
Śaṅkara
Advaita Vedānta
Numbered 2.2.13 in this text
Sūtra
समवायाभ्युपगमाच्च साम्यादनवस्थितेः
samavāyābhyupagamācca sāmyādanavasthiteḥ
Sūtra translation
And because in consequence of samavâya being admitted a regressus in infinitum results from parity of reasoning.
You (the Vaiseshika) admit that a binary compound which originates from two atoms, while absolutely different from them, is connected with them by the
Rāmānuja
Viśiṣṭādvaita Vedānta
Sūtra
समवायाभ्युपगमाच्च साम्यादनवस्थितेः
samavāyābhyupagamācca sāmyādanavasthiteḥ
Sūtra translation
And because owing to the acknowledgment of samavâya, there results a regressus in infinitum from equality.
The Vaiseshika doctrine is further untenable on account of the acknowledgment of samavâya.—Why so?—Because the samavâya also, like part, quality, and generic characteristics, requires
Madhva
Dvaita Vedānta
Numbered 2.2.13 in this text
Sūtra
समवायाभ्युपगमाच्च साम्यादनवस्थितेः
samavāyābhyupagamācca sāmyādanavasthiteḥ
Sūtra translation
Further (the Vaiseshika theory becomes absurd) in consequence of admitting (the separateness of the parts and the whole) and Samavaya an intimate relation (<between them), for (this relation) being an equally (separate entity), an infinite series of relations would have to be granted in accord- ing relation between ‘ Samavaya,’ and the parts and the whole.
As the Vaiseshika admits * Samavaya,’ the relation of inherence, between the cause and effect, etc.—and as on, his own principle this relation itself