to exist, appears, for instance, from the fact, that a
horse which is other (different) from a cow is not observed to exist
only when a cow exists. Nor is the jar observed to exist only when the
potter exists; for in that case non-difference does not exist, although
the relation between the two is that of an operative cause and its
effect[289].--But--it may be objected--even in the case of things other
(i.e. non-identical) we find that the observation of one thing regularly
depends on the existence of another; smoke, for instance, is observed
only when fire exists.--We reply that this is untrue, because sometimes
smoke is observed even after the fire has been extinguished; as, for
instance, in the case of smoke being kept by herdsmen in jars.--Well,
then--the objector will say--let us add to smoke a certain qualification
enabling us to say that smoke of such and such a kind[290] does not
exist unless fire exists.--Even thus, we reply, your objection is not
valid, because we declare that the reason for assuming the
non-difference of cause and effect is the fact of the internal organ
(buddhi) being affected (impressed) by cause and effect jointly[291].
And that does not take place in the case of fire and smoke.--Or else we
have to read (in the Sutra) 'bhavat,' and to translate, 'and on account
of the existence or observation.' The non-difference of cause and effect
results not only from Scripture but also from the existence of
perception. For the non-difference of the two is perceived, for
instance, in an aggregate of threads, where we do not perceive a thing
called 'cloth,' in addition to the threads, but merely threads running
lengthways and crossways. So again, in the threads we perceive finer
threads (the aggregate of which is identical with the grosser threads),
in them again finer threads, and so on. On the ground of this our
perception we conclude that the finest parts which we can perceive are
ultimately identical with their causes, viz. red, white, and black (the
colours of fire, water, and earth, according to Ch. Up. VI, 4); those,
again, with air, the latter with ether, and ether with Brahman, which is
one and without a second. That all means of proof lead back to Brahman
(as the ultimate cause of the world; not to pradhana, &c.), we have
already explained.

16. And on account of that which is posterior (i.e. the effect) being
that which is.

For the following reason also the effect is to be considered as
no