his omniscience, his omnipotence, &c. all depend on the
limitation due to the adjuncts whose Self is Nescience; while in reality
none of these qualities belong to the Self whose true nature is cleared,
by right knowledge, from all adjuncts whatever. Thus Scripture also
says, 'Where one sees nothing else, hears nothing else, understands
nothing else, that is the Infinite' (Ch. Up. VII, 24, 1); 'But when the
Self only has become all this, how should he see another?' (B/ri/. Up.
II, 4, 13.) In this manner the Vedanta-texts declare that for him who
has reached the state of truth and reality the whole apparent world does
not exist. The Bhagavadgita also ('The Lord is not the cause of actions,
or of the capacity of performing actions, or of the connexion of action
and fruit; all that proceeds according to its own nature. The Lord
receives no one's sin or merit. Knowledge is enveloped by Ignorance;
hence all creatures are deluded;' Bha. Gi. V, 14; 15) declares that in
reality the relation of Ruler and ruled does not exist. That, on the
other hand, all those distinctions are valid, as far as the phenomenal
world is concerned, Scripture as well as the Bhagavadgita states;
compare B/ri/. Up. IV, 4, 22, 'He is the Lord of all, the king of all
things, the protector of all things; he is a bank and boundary, so that
these worlds may not be confounded;' and Bha. Gi. XVIII, 61, 'The Lord,
O Arjuna, is seated in the region of the heart of all beings, turning
round all beings, (as though) mounted on a machine, by his delusion.'
The Sutrakara also asserts the non-difference of cause and effect only
with regard to the state of Reality; while he had, in the preceding
Sutra, where he looked to the phenomenal world, compared Brahman to the
ocean, &c., that comparison resting on the assumption of the world of
effects not yet having been refuted (i.e. seen to be unreal).--The view
of Brahman as undergoing modifications will, moreover, be of use in the
devout meditations on the qualified (sagu/n/a) Brahman.

15. And because only on the existence (of the cause) (the effect) is
observed.

For the following reason also the effect is non-different from the
cause, because only when the cause exists the effect is observed to
exist, not when it does not exist. For instance, only when the clay
exists the jar is observed to exist, and the cloth only when the threads
exist. That it is not a general rule that when one thing exists another
is also observed