so far as he enters into the effect, is
called the enjoyer (according to the passage, 'Having created he entered
into it,' Taitt. Up. II, 6), still after Brahman has entered into its
effects it passes into a state of distinction, in consequence of the
effect acting as a limiting adjunct; just as the universal ether is
divided by its contact with jars and other limiting adjuncts. The
conclusion is, that the distinction of enjoyers and objects of enjoyment
is possible, although both are non-different from Brahman, their highest
cause, as the analogous instance of the sea and its waves demonstrates.

14. The non-difference of them (i.e. of cause and effect) results from
such terms as 'origin' and the like.

The[278] refutation contained in the preceding Sutra was set forth on
the condition of the practical distinction of enjoyers and objects of
enjoyment being acknowledged. In reality, however, that distinction does
not exist because there is understood to be non-difference (identity) of
cause and effect. The effect is this manifold world consisting of ether
and so on; the cause is the highest Brahman. Of the effect it is
understood that in reality it is non-different from the cause, i.e. has
no existence apart from the cause.--How so?--'On account of the
scriptural word "origin" and others.' The word 'origin' is used in
connexion with a simile, in a passage undertaking to show how through
the knowledge of one thing everthing is known; viz. Ch. Up. VI, 1, 4,
'As, my dear, by one clod of clay all that is made of clay is known, the
modification (i.e. the effect; the thing made of clay) being a name
merely which has its origin in speech, while the truth is that it is
clay merely; thus,' &c.--The meaning of this passage is that, if there
is known a lump of clay which really and truly is nothing but clay[279],
there are known thereby likewise all things made of clay, such as jars,
dishes, pails, and so on, all of which agree in having clay for their
true nature. For these modifications or effects are names only, exist
through or originate from speech only, while in reality there exists no
such thing as a modification. In so far as they are names (individual
effects distinguished by names) they are untrue; in so far as they are
clay they are true.--This parallel instance is given with reference to
Brahman; applying the phrase 'having its origin in speech' to the case
illustrated by the instance quoted we understand that the enti