दृश्यते तु ॥ ६ ॥
dṛśyate tu || 6 ||
dṛśyate—Is seen; tu—but.
6. But it is seen.
‘But’ refutes the opponent’s view expressed in the last Sutra, viz. that this world cannot have originated from Brahman because it is different in character. For it is seen that intelligent things like scorpions etc. are produced from non-intelligent cow dung etc. Again from a sentient spider there comes forth the thread for its web. So also do nails, hair, etc. come forth from a man, who is an intelligent being. Therefore it is quite possible that this material world could be produced by an intelligent Being, Brahman. It may be objected that a man’s body is the cause of the hair and nails, and not the man; similarly the cowdung is the cause of the body of the worms. Even then it must be admitted that there is a difference between the cause and the effect since, in both the examples cited, one of them is the abode of something sentient while the other is not; they are not similar in all respects. If they were, then there would be nothing like cause and effect, nor would they be called by different names. So we have to admit that the cause and its effects are not similar in every respect, but something in the cause, or some qualities of it, must be found in the effects also, as the clay in the lump is found in the pot also, though the shape etc. of the two differ. So we say that even in the case of Brahman and the world, some qualities of the cause, Brahman, such as existence and intelligence, are to be found in its effect, the world. Everything in the world exists, and this quality it gets from Brahman, which is existence itself. Again the intelligence of Brahman lights the whole universe. So these two qualities of Brahman are found in the world, which justify our relating them as cause and effect in spite of differences in other respects between them.