And as a piece of cloth is not different from its threads, so the effect is not different from its cause. — 155.

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SUTRA II. 1. 19.

पटवच्च॥२.१.१९॥

paṭavacca ..2.1.19..

.. Patavat, like a piece of cloth. .. Cha, and.

19. And as a piece of cloth is not different from its threads, so the effect is not different from its cause. — 155.

COMMENTARY

As the materials of a piece of cloth existed from before in the form of threads, and as these threads, when arranged in a particular way lengthwise and crosswise manifest the cloth, similarly, this whole universe existed as the subtle energy of Brahman, and when Brahman desires to create, it assumes manifestation as the external world. The word «And» of the Sutra shows that other illustrations like the seed and the tree may be given here also.

SUTRA II. 1. 20.

यथा प्राणादिः॥२.१.२०॥

yathā prāṇādiḥ ..2.1.20..

… Yatha, as. … Cha, aud. … Pranadih, the vital airs called Prana, Apana, Vyana, Samana and Udana.

20. And as the different vital airs are modifications of the chief Prana, so the effect is not different from its cause. — 156.

COMMENTARY

As in Yogic trance induced by Pranayama or control of breath, all the various life functions such as respiratory, digestive, etc., cease for the time being, and these separated functions known as Prana, Apana, etc., merge in the main Plana, and exist in latency in it, but when the Yogi comes out of the trance, these functions manifest themselves and come out of the same chief Prana, and take possession of the various organs such as the heart, lungs, etc., and manifest their different functions; similarly, at the time of Pralaya, the universe loses all its specific differentiations and merges in the subtle energy of Brahman, but exists in Brahman in that aspect, and at the time of new creations it emerges from Him, because He desires to create, and then assumes different forms called the Pradhana, the Mahat, etc.

The word «and» in the Sutra indicates that the last illustration of the piece of cloth, and the present one of the life functions, should be read together as one illustration. In fact, there are no illustrations anywhere with regard to the theory that the effect is something non-real, and different from the cause (Asat-karya-vada). No one has ever seen the birth of a son of a barren woman, nor the sky-flower, for these are contradictions in terms Therefore Brahman, though one only, has two energies, the subtle and the gross, the one consisting of all the aggregates of egos (Jivas) and the other of all the aggregates of matter (Prakriti). In other words, Brahman has two energies called Spirit and Matter, and possessing these two energies Brahman Himself is thus the material cause of the universe, and consequently the universe as the effect is not different from the Brahman, but has Brahman for its Self. Thus is established the proposition that the effect is non-different from the cause. But Brahman, though manifesting as an effect, retains through His mysterious attributes, all His powers in their fullness, that He possessed before manifestation. The manifestation does not cause any decrease in Brahman. As says the Smriti (Vishnu Purana):

Om, salutation to that adorable Lord Vasudeva, than whom there is nothing greater but who is above all this universe.

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