The same argumentation explains the origination of air also. That a
special Sûtra is devoted to the origination of air--instead of disposing
in one Sûtra of Ether and air--is for the sake of Sûtra 10, which states
that 'hence (i.e. from air) there originated fire.'
9. But there is non-origination of that which is (only); on account of
impossibility.
The 'but' has an affirmative sense. There is non-origination of that
which is, i.e. of Brahman only; of whatever is different from Brahman
non-origination cannot possibly be established. This means--the
origination of Ether and air has been proved only in order to illustrate
a general truth. Only that which _is_, i.e. Brahman, which is the
general cause, cannot originate. Whatever is other than Brahman, i. e.
the entire world comprising the Unevolved, the great principle (mahat),
ahankâra, the tanmâtras, the sense-organs, the Ether, the air, and so on,
cannot possibly be shown to be non-originated, since its being an effect
is proved by the text declaring that everything is known through one
thing, and in other ways.--Here terminates the adhikarana of 'the Ether.'