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ॐ दृश्यते तु ॐ ॥ २-१-६ ॥
But it is seen.
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ॐ असदिति चेन्न प्रतिषेधमात्रत्वात् ॐ ॥ २-१-७॥
If it be said that the effect (in that case) is non-existent (before creation), then not so; for it is merely a negation (without any object to deny).
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ॐ अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॐ ॥ २-१-८॥
Since in dissolution there is the predicament of the cause becoming just like that effect, therefore this (theory that Brahman is the material cause) becomes incongruous.
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ॐ न तु दृष्टान्तभावात् ॐ ॥ २-१-९॥
But that cannot be so on account of the existence of supporting illustration.
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ॐ स्वपक्षदोषाच्च ॐ ॥ २-१-१०॥
And because the defects cling to your own point of view.
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