If it be said that (Asat, the antecedent non-existence) is the cause of the world, we say the view it wrong; for it is absolute negation.

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8. If it be said that (Asat, the antecedent non-existence) is the cause of the world, we say the view it wrong; for it is absolute negation.

‘Asat’ or the non-existent (the antecedent non-existence) cannot be rightly (supposed) the cause of the world, because it is the negation (of all existence).

The objection refused in this Adhikarana is that scriptural statements are in conflict with the (other) statements which speak of the non-existent as the cause, etc. The objection arises thus. Though all the words have been explained so as to become applicable to Brahman, still according to the principles propounded in the Sutras. (“Whatever is under His control may be denoted by His name,”) etc., other things are admitted to be denoted by words in a secondary sense. Therefore what is refuted here is only the supposition apparently suggested by scripture that the non-existent is the cause of the existent; for the philosophical system that everything comes out of non-being is refuted later on.

Here, the contradiction in reasoning (i.e., in the form of inconsistency) is removed in effect (by the way).

9. (Or), at the time of re-absorption (dissolution) the result would be that it (the world) would be such (nothing); (hence this view) is not right.

If the world should rise out of nothing, then on dissolution only when things return to their original state, there would be nothingness left.

10. But it is not the facts for there art instance! (to the contrary).

On the dissolution (of the world) absolute annihilation (of all things) is not admissible. For there are instances (which lead to inferring) the existence then of things. And it is also a matter of observation in the world that from existing things creation or any effect proceeds and the dissolution or destruction always leaves behind it something existing.

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