17. And on account of the existence of that which is posterior

17. And on account of the existence of that which is posterior.

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On account of the existence of the posterior, i.e. the effect existing in the cause--for this reason also the effect is non-different from the cause. For in ordinary language as well as in the Veda the effect is spoken of in terms of the cause; as when we say, 'all these things--jars, platters, &c.--were clay only this morning'; or when the Veda says, 'Being only was this in the beginning.'

18. If it be said 'not, on account of the designation of the (effect as the) non-existent; we reply, not so, on account (of such designation being due to) another attribute, (as appears) from the complementary passage, from Reasoning, and from another Vedic text.

The assertion that ordinary speech as well as the Veda acknowledges the existence of the effect in the cause cannot be upheld 'on account of the designation of (the effect as) the non-existent.' For the Veda says, 'Non-being only was this in the beginning' (Kh. Up. III, 19, 1); 'Non-being indeed was this in the beginning' (Taitt. Up. II, 6. 1); 'In the beginning truly this was not anything whatever.' And in ordinary language we say 'In the morning all this--jars, platters, and so on,--was not.'--This objection the Sûtra proceeds to refute. 'Not so, on account of such designation being due to another attribute.' The designation of the effected substance as the non-existent is due to the effect having at an earlier time a different quality, i.e. a different constitution; not to its being, as you think, absolutely non-existing. The quality different from the quality of existence is non-existence; that is to say, of the world designated as this, the quality of existence is constituted by name and form, while the quality of non-existence consists in the subtle state opposed to name and form.--But how is this known?--'From the complementary passage, from Reasoning, and from another text.' The complementary passage is the one following on the last text quoted above, viz. 'that Non-existent formed the resolve "may I be". The resolve referred to in this complementary text serving as

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an inferential sign to determine that the Non-existence spoken of is other than absolute Non-existence, we, on the basis of the observation that all the three texts quoted treat of the same matter, conclude that in the other two texts also the Non-existent has to be understood in the same sense. 'From Reasoning.' Reasoning shows Being and Non-being to be attributes of things. The possession, on the part of clay, of a certain shape, a broad base, a belly-shaped body, and so on, is the cause of our thinking and saying 'the jar exists,' while the connexion, on the part of the clay, with a condition opposed to that of a jar is the cause of our thinking and saying 'the jar does not exist.' A condition of the latter kind is e. g.--the clay's existing in the form of two separate halves of a jar, and it is just this and similar conditions of the clay which account for our saying that the jar does not exist. We do not perceive any non-existence of the jar different from the kind of non-existence described; and as the latter sufficiently accounts for all current ideas and expressions as to non-existence, there is no occasion to assume an additional kind of non-existence.--And also 'from another text.' The text meant is that often quoted, 'Being only was this in the beginning.' For there the view of the absolute non-being of the effect is objected to, 'But how could it be thus?' &c., and then the decision is given that from the beginning the world was 'being.' This matter is clearly set forth in the text 'This was then undistinguished; it became distinguished by name and form' (Bri. Up. I, 4, 7).

The next two Sûtras confirm the doctrine of the non-difference of the effect from the cause by two illustrative instances.