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 pra/n/a the ascending vital air, apana 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
/S/vetaketu!' (Ch. Up. VI, 8, 7.)--Or else (if we interpret 'the other'
of the Sutra in a different way) Scripture declares the other, i.e.
Brahm