The next nine Sutras raise an important point : The universe is a non-sentient being and theBrahman is a sentient being. A sentient being cannot be the material cause of a non-sentient being. This is so seen in the world. Hence Brahman could not be the cause of the universe. This is not correct. We find in the world that the sentient beings etc. are born out of the non-sentient ones. Therefore it is also appropriate to state that the Brahman is the cause of the world.
The next Sutra states thus : Kanada, Aksapada and the Buddha have accepted the atoms to be the cause of the world. Therefore their theory has to be accepted. This is not correct; because they have established their system on reasoning discarding the scriptural texts.
The next Sutra states thus : The Brahman has for his body all the sentient and the non-sentient beings. Therefore he has to experience all pleasure and pain like any other individual self. This is not correct; because the pleasure and pain are subject to Karman and the Brahman is free from all Karmans.
The next six Sutras state thus: The world which is effected by the Brahman is not different from the Brahman, because the effects such as pot etc. are perceived to be not different from their causes, the clod of clay etc.
The next three Sutras raise an important point. Suppose the universe becomes identically one with the Brahman. Then the Brahman becomes tainted with the mistake, namely, that He is the creator of the universe that is not beneficial to Himself. This is not so; He is distinct from the universe in His essential nature as stated in the scriptural text, 'Remaining within the self' etc. Hence the faults of the world do not touch Him.
