One may hesitate to accept this fact and be involved in doubt since the basic brahmam, is not perceived and what are actually perceived are the Forms, with Names attached, which are in perpetual change. Consider what happens when a person sees at night the dry stump of a tree; he is afraid it is a ghost or a bizarre human being. It is neither, though it is perceived as either. The reason for this misperception is 'darkness'. Darkness imposes on something another thing that is not there. In the same manner, on account of the darkness spread through Maya or Incorrect Perception, the Primal Cause, Brahmam, is veiled and rendered unnoticeable and the Cosmos is imposed on It, as a perceptible reality. This deceptive vision is corrected by the awakened consciousness [Jnana] and transmuted into the vision of Universal Love [Prema]. The Cosmos of which the Earth is a part and with which we are embroiled has as its basic cause, as the stump for the ghost, Brahmam Itself.

Some others declare as the cause for the origin of the Cosmos [Prapancha], such factors as Innate Nature [Svabhaava], Order, Accident, Time, etc. But neither any one of these nor all of them together can be the Cause. For, they are not all inert, incapable of will or initiative. Even individual selves are bound by the manacles of joy-grief, growth-decay and birth-death. Each of these alleged origins is dependent and contingent. So, they cannot be accepted as the Cause, or the Origin of Prapancha or Jagath.

This Sutra, "Janmaadyasya Yathah", is intended to lead us to the discovery of the genuine Basis for all that 'is' and 'was' and 'will be'. It announces the Mahath Thatwa, the Supreme Principle which is the Cause for the Being turning into Becoming and the Orderly Behaviour of the Universe. Physics can probe into matter and explain how it is formed; but, it can not probe and discover why it is so formed. Surely, for each effect or happening, there should be a Cause. Neither the atom nor the self nor the absence of these can be reckoned as that Cause. The Sath, the Being, must be beyond both Subject and Object. Cogniser and the Cognised. But, when we have to delineate the Sath or Brahmam, it becomes necessary to use words in current usage, such as Creator, Lord, Providence, God and also as Brahmam.

When the inquiry into cause and effect is made from the point of view of the Cosmos, we reach the conclusion that God is the Cause, and the Cosmos or Jagath is the effect. When the distinction between subject and object is transcended we become aware that it is all Pure Consciousness or Brahmam, and that this is both the primary as well as the subsidiary factor. That is to say, it is the Mayor, or Primordial Nescience. That invokes both Brahmam, Jagath and the mergence in Brahmam. It is Maya that causes the delusion that one originates from the other.