Verse 2.268

Sanskrit text and transliteration:

कार्याणां कारणात्मत्वमेवं स्यादुत्तरेष्वपि ।
ब्रह्मानन्तं भवेदेवं साङ्ख्यराद्धान्तमन्यथा ॥ २६८ ॥

kāryāṇāṃ kāraṇātmatvamevaṃ syāduttareṣvapi |
brahmānantaṃ bhavedevaṃ sāṅkhyarāddhāntamanyathā || 268 ||

English translation of verse 2.268:

Thus, in respect of the subsequent (sheaths) too, the effects are of the nature of their cause. In this way the infinitude of Brahman is established. If it is otherwise, the view of the Sankhya will get established.

Notes:

Just as in the case of the sheath of food, the co-ordinate relation between the two words tasmāt and etasmāt indicates the non-difference of cause (viz., anna or the Virāj) and effect (viz., annamaya or the individual human being), so also in respect of the remaining sheaths stated in the sequel the two words tasmāt and etasmāt which arc in co-ordinate relation convey the oneness of cause and effect; they convey, that is to say, that the prāṇamaya-kośa which is the effect is non-different from prāṇa, its cause, that the manomaya-kośa which is the effect is non-different from manas, its cause, and so on.

Making use of the principle of the non-difference of the effect and its cause, the entire universe can be finally resolved into the first cause called the Avyākṛta or Ajñātabrahma. Adopting the same principle, even the first cause can be resolved into Brahman which is infinite and which transcends the cause-effect relation. The purport of the teaching of the kośas is in establishing the non-dual nature of the ultimate reality.

If the view that the effect is non-different from its cause is not accepted, that is, if it is held that the world is different from Brahman, one will be compelled to subscribe to the Sāṅkhya standpoint according to which the Puruṣa is radically different from the Prakṛti. But the Sāṅkhya view is not acceptable as it is opposed to the Vedic testimony (śruti) as well as reasoning (yukti).