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VEDÂNTA-SÛTRAS.
(VI, 1, 3). The latter assertion is ratified, on the other hand, through the comprehension that the effect exists inand is not different from-the cause.
19. And like a piece of cloth.
As of a folded piece of cloth we do not know clearly whether it is a piece of cloth or some other thing, while on its being unfolded it becomes manifest that the folded thing was a piece of cloth ; and as, so long as it is folded, we perhaps know that it is a piece of cloth but not of what definite length and width it is, while on its being unfolded we know these particulars, and at the same time that the cloth is not different from the folded object; in the same way an effect, such as a piece of cloth, is non-manifest as long as it exists in its causes, i.e. the threads, &c. merely, while it becomes manifest and is clearly apprehended in consequence of the operations of shuttle, loom, weaver, and so on.-Applying this instance of the piece of cloth, first folded and then unfolded, to the general case of cause and effect, we conclude that the latter is non-different from the former.
20. And as in the case of the different vital airs.
It is a matter of observation that when the operations of the different kinds of vital air --such as prâna the ascending vital air, apâna the descending vital air, &c.—are suspended, in consequence of the breath being held so that they exist in their causes merely, the only effect which continues to be accomplished is life, while all other effects, such as the bending and stretching of the limbs and so on, are stopped. When, thereupon, the vital airs again begin to act, those other effects also are brought about, in addition to mere life.-Nor must the vital airs, on account of their being divided into classes, be considered as something else than vital air; for wind (air) constitutes their common character. Thus (i. e. in the manner illustrated by the instance of the vital airs) the nondifference of the effect from the cause is to be conceived.As, therefore, the whole world is an effect of Brahman and
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