प्रतिज्ञाहानिरव्यतिरेकाच्छब्देभ्यः ॥ ६ ॥
pratijñāhāniravyatirekācchabdebhyaḥ || 6 ||
pratijñā-ahāniḥ—Non-abandonment of proposition; avyatirekāt—from non-distinction; śabdebhyaḥ—from the Srutis.
6. The non-abandonment of the proposition (viz. by the knowledge of one everything else becomes known, can result only) from the non-distinction (of the entire world from Brahman). From the Sruti texts (which declare the non-difference of the cause and its effects, this proposition is established).
This Sutra refutes the opponent’s view set forth so far, and gives the conclusion. The proposition that from the knowledge of one (Brahman) everything else is known, can be true only if everything in the world is an effect of Brahman. For the Sruti says that the effects are not different from their cause, and consequently the cause being known, the-effects will also be known. If Akasa is not created from Brahman, then the proposition in question falls through; for after knowing Brahman Akasa still remains to be known, on account of its not being an effect of Brahman. But if it is created, then no such difficulty arises. Hence Akasa is created; otherwise the authoritativeness of the Vedas would be gone. The Chhandogya text in which Akasa is not mentioned is accordingly to be interpreted in the light of the Taittiriya text; that is, Akasa and Vayu have to be inserted, and the text would mean that after creating Akasa and Vayu, “It created fire.”