न तु, दृष्टान्तभावात् ॥ ९ ॥
na tu, dṛṣṭāntabhāvāt || 9 ||
na—Not; tu—but; dṛṣṭānta-bhāvāt—on account of the existence of illustrations.
9. But not (so) on account of the existence of illustrations.
The objection is being answered: That the effect, when it gets dissolved in the cause, does not pollute the latter by its defects, is borne out by innumerable instances. A clay pot, for instance, when it is broken and reabsorbed into its original substance, i.e. clay, does not impart to it its special features. The very fact of absorption shows that all the qualities of the effect cannot abide, for in that case it would be no absorption at all. Moreover, we have to remember that the effect is of the nature of the cause and not vice versa. Hence the qualities of the effect cannot couch the cause. It may, however, be objected that since the effect is but the cause in a new condition, all the good and bad traits of the effect must have been in the cause. But we forget that the world is after all an illusion. Brahman has only apparently changed into the world and as such is never affected by it, even as a magician is not affected by the illusion produced by him.
The other incongruity shown, viz. that since at the time of dissolution the world is resolved into Brahman and becomes one with It, there can be no further creation, and if it takes place there will be the possibility of even free souls coming into bondage again, cannot stand, for there are parallel Instances with respect to this also. In deep sleep we do not perceive anything, there no diversity, but on awakening we find the world of duality. A similar phenomenon can be expected to happen at the time of dissolution. In the former case it is the existence of ignorance (Avidya), which is not destroyed, that is responsible for the reappearance of the world. So also at dissolution the power of distinction remains in a potential state as Avidya or ignorance. But in the case of the liberated no ignorance being left, there is no chance of their being brought back into bondage from their state of oneness with Brahman.