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If you say that Prân and Apân are also causes of knowledge which ceases when these causes do not exist. This position is not correct. Prân and Apân cannot be the causes of knowledge. It is the knowledge which brings them into action. Prân and Apân for their motions depend upon the meagreness or intensity of the desire of a man.
If the body is the cause of the Prân and Apân and Prân and Apán the cause of knowledge, then the action of Prân and Apân will not be at the command of one's desire. If Prân and Apân are the causes of knowledge then the degrees of intensity will produce corresponding proportions of knowledge because it is commonly established that an effect varies with its cause in its extent or dgree. For example a pot will be large or small according to the large or small quantity. of the earth employed to make it. If this is not the case then there is no relation of cause and effect. You are not unaware that your knowledge does
