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 non-difference of the effect from the cause is to be conceived.—As, therefore, the whole world is an effect of Brahman and non-different from it, the promise held out in the scriptural passage that 'What is not heard is heard, what is not perceived is perceived, what is not known is known' (Ch. Up. VI, 1, 3) is fulfilled[301].
21. On account of the other (i.e. the individual soul) being designated (as non-different from Brahman) there would attach (to Brahman) various faults, as, for instance, not doing what is beneficial.
Another objection is raised against the doctrine of an intelligent cause of the world.—If that doctrine is accepted, certain faults, as, for instance, doing what is not beneficial, will attach (to the intelligent cause, i.e. Brahman), 'on account of the other being designated.' For Scripture declares the other, i.e. the embodied soul, to be one with Brahman, as is shown by the passage, 'That is the Self; that art thou, O Svetaketu!' (Ch. Up. VI, 8, 7.)—Or else (if we interpret 'the other' of the Sûtra in a different way) Scripture declares the other, i.e. Brahman, to be the Self of the embodied soul. For the passage, 'Having created that he entered into it,' declares the creator, i.e. the unmodified Brahman, to constitute the Self of the embodied soul, in consequence of his entering into his products. The following passage also, 'Entering (into them) with this living Self I will evolve names and forms' (Ch. Up. VI, 3, 2), in which the highest divinity designates the living (soul) by the word 'Self,' shows that the embodied Self is not different from Brahman. Therefore the creative power of Brahman belongs to the embodied Self also, and the latter, being thus an independent agent, might be expected to produce only what is beneficial to itself, and not things of a contrary nature, such as birth, death, old age, disease, and whatever may be the other meshes of the net of suffering. For we know that no free person will build a prison for himself, and take up his abode in it. Nor would a being, itself absolutely stainless, look on this altogether unclean body as forming part of its Self. It would, moreover, free itself, according to its liking, of the consequences of those of its former actions which result in pain, and would enjoy the consequences of those actions only which are rewarded by pleasure. Further, it would remember that it had created this manifold world; for every person who has produced some clearly appearing effect remembers that he has been the cause of it. And as the magician easily retracts, whenever he likes, the magical illusion which he had emitted, so the embodied soul also would be able to reabsorb this world into itself. The fact is, however, that the embodied soul cannot reabsorb its own body even. As we therefore see that 'what would be beneficial is not done,' the hypothesis of the world having proceeded from an intelligent cause is unacceptable.
22. But the separate (Brahman, i.e. the Brahman separate from the individual souls) (is the creator); (the existence of which separate Brahman we learn) from the declaration of difference.
The word 'but' discards the pûrvapaksha.—We rather declare that that omniscient, omnipotent Brahman, whose essence is eternal pure cognition and freedom, and which is additional to, i.e. different from the embodied Self, is the creative principle of the world. The faults specified above, such as doing what is not beneficial, and the like, do not attach to that Brahman; for as eternal freedom is its characteristic nature, there is nothing either beneficial to be done by it or non-beneficial to be avoided by it. Nor is there any impediment to its knowledge and power; for it is omniscient and omnipotent. The embodied Self, on the other hand, is of a different nature, and to it the mentioned faults adhere. But then we do not declare it to be the creator of the world, on account of 'the declaration of difference.' For scriptural passages (such as, 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked,' Bri. Up. II, 4, 5; 'The Self we must search out, we must try to understand,' Ch. Up. VIII, 7, 1; 'Then he becomes united with the True,' Ch. Up. VI, 8, 1; 'This embodied Self mounted by the intelligent Self,' Bri. Up. IV, 3, 35) declare differences founded on the relations of agent, object, and so on, and thereby show Brahman to be different from the individual soul.—And if it be objected that there are other passages declaratory of non-difference (for instance, 'That art thou'), and that difference and non-difference cannot co-exist because contradictory, we reply that the possibility of the co-existence of the two is shown by the parallel instance of the universal ether and the ether limited by a jar.—Moreover, as soon as, in consequence of the declaration of non-difference contained in such passages as 'that art thou,' the consciousness of non-difference arises in us, the transmigratory state of the individual soul and the creative quality of Brahman vanish at once, the whole phenomenon of plurality, which springs from wrong knowledge, being sublated by perfect knowledge, and what becomes then of the creation and the faults of not doing what is beneficial, and the like? For that this entire apparent world, in which good and evil actions are done, &c., is a mere illusion, owing to the non-discrimination of (the Self's) limiting adjuncts, viz. a body, and so on, which spring from name and form the presentations of Nescience, and does in reality not exist at all, we have explained more than once. The illusion is analogous to the mistaken notion we entertain as to the dying, being born, being hurt, &c. of ourselves (our Selfs; while in reality the body only dies, is born, &c.). And with regard to the state in which the appearance of plurality is not yet sublated, it follows from passages declaratory of such difference (as, for instance, 'That we must search for,' &c.) that Brahman is superior to the individual soul; whereby the possibility of faults adhering to it is excluded.
23. And because the case is analogous to that of stones, &c. (the objections raised) cannot be established.
As among minerals, which are all mere modifications of earth, nevertheless great variety is observed, some being precious gems, such as diamonds, lapis lazuli, &c., others, such as crystals and the like, being of medium value, and others again stones only fit to be flung at dogs or crows; and as from seeds which are placed in one and the same ground various plants are seen to spring, such as sandalwood and cucumbers, which show the greatest difference in their leaves, blossoms, fruits, fragrancy, juice, &c.; and as one and the same food produces various effects, such as blood and hair; so the one Brahman also may contain in itself the distinction of the individual Selfs and the highest Self, and may produce various effects. Hence the objections imagined by others (against the doctrine of Brahman being the cause of the world) cannot be maintained.—Further[302] arguments are furnished by the fact of all effect having, as Scripture declares, their origin in speech only, and by the analogous instance of the variety of dream phantoms (while the dreaming person remains one).
24. If you object on the ground of the observation of the employment (of instruments); (we say), No; because as milk (transforms itself, so Brahman does).