asadvyapadeśānneti cenna dharmāntareṇa vākyaśeṣāt ..2.1.17..

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16. The effect is non-different from the cause, because it is existent in the cause, identically, even prior to its manifestation, though in time it is posterior. Or, because of the existence of the effect, which is posterior in time to the cause, in which it exists, even from before, as an identity. — 152.

COMMENTARY

The effect is non-different from the cause for this additional reason also that before its manifestation it exists in latency in the cause. Thus says the Shruti: «Being only was in the beginning». So also says the Smriti:

As in the seed of barley, there exists in latency, the root, the stem, the leaf, the bud, the carpels, the ovary, the flower, the milk, the rice, the husk, and the seeds; they manifest, out of the seed when they get proper conditions and materials to manifest them, O best of the sages I Similarly, in innumerable Karmas exist all bodies of Devas and others., when they come in contact with Vishnu energy they get into manifestation. Verily that Vishnu is the supreme Brahman from whom proceeds all this universe, from whom is the sustenance of this universe and in whom is its dissolution.

We can get oil only from sesamum because it exists in the seed, though in latency, but not from sand, because it does not exist in it Both in the world and in the Brahman the existence is the same, and because in Brahman everything exists so it can come out of it.

We have already established previously the identity of the effect with the cause even after the origination of the former. In the next two aphorisms will be established the same identity of the effect with the cause, even after the destruction of the effect and its merging into the cause.

SUTRA II. 1. 17.

असद्व्यपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषात्॥२.१.१७॥

.. Asat, non-existent … Vyapadeshat because of the designation. .. Na, not …, Iti, thus. … Chet if. Na, not. …, Dharmantarena, on account of another attribute. …, Vakyasheshat, because of the complementary passage.

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