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II ADHYÂYA, 2 PÂDA, I.
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same time forfeiting its own essential nature, and which forms the general substrate for an infinity of different effects, from the Mahat downwards. This one general cause is the Pradhana constituted by the equipoise of the three gunas. The reasons for the assumption of this Pradhâna are as follows :-On account of the limitedness of particular things; of connexion (anvaya); of activity proceeding from special power; and of the difference and non-difference of cause and effect—the Non-evolved (Pradhâna) is the general cause of this many-natured Universe' (vaisvarapya) (Sankhya Kå. I, 15; 16).-The term 'vaisvarūpya ' denotes that which possesses all forms, i.e. the entire world with its variously constituted parts-bodies, worlds, and so on. This world, which on account of its variegated constitution must be held to be an effect, has for its cause the Unevolved (avyakta=Prakriti), which is of the same nature as the world. Why so? Because it is an effect; for we perceive that every effect is different from its special cause-which has the same nature as the effectand at the same time is non-different. Such effected things as e. g. a jar and a gold ornament are different from their causes, i.e. clay and gold, which have the same nature as the effects, and at the same time non-different. Hence the manifold-natured world originates from the Pradhana which has the same nature, and is again merged in it: the world thus has the Pradhâna alone for its cause. This Pradhana is constituted by the equipoise of the three gunas, and thus is a cause possessing a nature equal to that of its effect, i. e. the world; for the world is of the nature of pleasure, pain, and dullness, which consist of sattva, ragas, and tamas respectively. The case is analogous to that of a jar consisting of clay; of that also the cause is none other than the substance clay. For in every case observation shows that only such causal substances as are of the same nature as the effects possess that power which is called the origination of the effect. That the general cause can be found only in the unevolved Pradhana, which consists of the three gunas in a state of equipoise and is unlimited with regard to space as well as time, follows from the limitedness of the particular
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