structure of a thing. (That the generic character of a thing is nothing
else but its particular structure follows) from the fact that we do not
perceive anything, different from structure, which could be claimed as
constituting the object of the cognition that several individuals
possess one and the same general form. And as our theory sufficiently
accounts for the ordinary notions as to generic character, and as
moreover even those who hold generic character to be something different
from structure admit that there is such a thing as (common) structure,
we adhere to the conclusion that generic character is nothing but
structure. By 'structure' we understand special or distinctive form; and
we acknowledge different forms of that kind according to the different
classes of things. And as the current judgments as to things being
different from one another can be explained on the basis of the
apprehension of generic character, and as no additional entity is
observed to exist, and as even those who maintain the existence of such
an additional thing admit the existence of generic character, we further
conclude that difference (bheda) is nothing but generic character (jati).--
But if this were so, the judgment as to difference would immediately
follow from the judgment as to generic character, as soon as the latter
is apprehended! Quite true, we reply. As a matter of fact the judgment
of difference is immediately formulated on the basis of the judgment as
to generic character. For 'the generic character' of a cow, e.g., means
just the exclusion of everything else: as soon as that character is
apprehended all thought and speech referring to other creatures
belonging to the same wider genus (which includes buffaloes and so on
also) come to an end. It is through the apprehension of difference only
that the idea of non-difference comes to an end.

[FOOTNOTE 44:1. Colour reveals itself as well as the thing that has
colour; knowledge reveals itself as well as the object known; so