i.e. non-intelligent, impure, possessing the
qualities of sound, &c., it follows that the effect has to be considered
as non-existing before its actual origination. But this consequence
cannot be acceptable to you--the Vedantin--who maintain the doctrine of
the effect existing in the cause already.

This objection of yours, we reply, is without any force, on account of
its being a mere negation. If you negative the existence of the effect
previous to its actual origination, your negation is a mere negation
without an object to be negatived. The negation (implied in
'non-existent') can certainly not have for its object the existence of
the effect previous to its origination, since the effect must be viewed
as 'existent,' through and in the Self of the cause, before its
origination as well as after it; for at the present moment also this
effect does not exist independently, apart from the cause; according to
such scriptural passages as, 'Whosoever looks for anything elsewhere
than in the Self is abandoned by everything' (B/ri/. Up. II, 4, 6). In
so far, on the other hand, as the effect exists through the Self of the
cause, its existence is the same before the actual beginning of the
effect (as after it).--But Brahman, which is devoid of qualities such as
sound, &c., is the cause of this world (possessing all those
qualities)!--True, but the effect with all its qualities does not exist
without the Self of the cause either now or before the actual beginning
(of the effect); hence it cannot be said that (according to our
doctrine) the effect is non-existing before its actual beginning.--This
point will be elucidated in detail in the section treating of the
non-difference of cause and effect.

8. On account of such consequences at the time of reabsorption (the
doctrine maintained hitherto) is objectionable.

The purvapakshin raises further objections.--If an effect which is
distinguished by the qualities of grossness, consisting of parts,
absence of intelligence, limitation, impurity, &c., is admitted to have
Brahman for its cause, it follows that at the time of reabsorption (of
the world into Brahman), the effect, by entering into the state of
non-division from its cause, inquinates the latter with its properties.
As therefore--on your doctrine--the cause (i.e. Brahman) as well as the
effect is, at the time of reabsorption, characterised by impurity and
similar qualities, the doctrine of the Upanishads, according to which