he origin, subsistence,
and dissolution of this world--which world is differentiated by names
and forms, contains many agents and enjoyers, is the abode of the fruits
of actions, these fruits having their definite places, times, and
causes[61], and the nature of whose arrangement cannot even be conceived
by the mind,--that cause, we say, is Brahman. Since the other forms of
existence (such as increase, decline, &c.) are included in origination,
subsistence, and dissolution, only the three latter are referred to in
the Sutra. As the six stages of existence enumerated by Yaska[62] are
possible only during the period of the world's subsistence, it
might--were they referred to in the Sutra--be suspected that what is
meant are not the origin, subsistence, and dissolution (of the world) as
dependent on the first cause. To preclude this suspicion the Sutra is to
be taken as referring, in addition to the world's origination from
Brahman, only to its subsistence in Brahman, and final dissolution into
Brahman.

The origin, &c. of a world possessing the attributes stated above cannot
possibly proceed from anything else but a Lord possessing the stated
qualities; not either from a non-intelligent pradhana[63], or from
atoms, or from non-being, or from a being subject to transmigration[64];
nor, again, can it proceed from its own nature (i.e. spontaneously,
without a cause), since we observe that (for the production of effects)
special places, times, and causes have invariably to be employed.

(Some of) those who maintain a Lord to be the cause of the world[65],
think that the existence of a Lord different from mere transmigrating
beings can be inferred by means of the argument stated just now (without
recourse being had to Scripture at all).--But, it might be said, you
yourself in the Sutra under discussion have merely brought forward the
same argument!--By no means, we reply. The Sutras (i.e. literally 'the
strings') have merely the purpose of stringing together the flowers of
the Vedanta-passages. In reality the Vedanta-passages referred to by the
Sutras are discussed here. For the comprehension of Brahman is effected
by the ascertainment, consequent on discussion, of the sense of the
Vedanta-texts, not either by inference or by the other means of right
knowledge. While, however, the Vedanta-passages primarily declare the
cause of the origin, &c., of the world, inference also, being an
instrument of right knowledge in so far as