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466
VEDÂNTA-SOTRAS.
an inferential sign to determine that the Non-existence spoken of is other than absolute Non-existence, we, on the basis of the observation that all the three texts quoted treat of the sanie matter, conclude that in the other two texts also the Non-existent has to be understood in the same sense. 'From ReasoningReasoning shows Being and Non-being to be attributes of things. The possession, on the part of clay, of a certain shape, a broad base, a belly-shaped body, and so on, is the cause of our thinking and saying 'the jar exists, while the connexion, on the part of the clay, with a condition opposed to that of a jar is the cause of our thinking and saying 'the jar does not exist.' A condition of the latter kind is e.g. the clay's existing in the form of two separate halves of a jar, and it is just this and similar conditions of the clay which account for our saying that the jar does not exist. We do not perceive any non-existence of the jar different from the kind of non-existence described ; and as the latter sufficiently accounts for all current ideas and expressions as to non-existence, there is no occasion to assume an additional kind of non-existence.-And also from another text.' The text meant is that often quoted, Being only was this in the beginning. For there the view of the absolute non-being of the effect is objected to, 'But how could it be thus ?' &c., and then the decision is given that from the beginning the world was being. This matter is clearly set forth in the text .This was then undistinguished; it became distinguished by name and form' (Bri. Up. I, 4, 7).
The next two Satras confirm the doctrine of the nondifference of the effect from the cause by two illustrative instances.
19. And like a piece of cloth.
As threads when joined in a peculiar cross-arrangement are called a piece of cloth, thus acquiring a new name, a new form, and new functions, so it is with Brahman also.
20. And as the different vital airs. As the one air, according as it undergoes in the body
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