We have seen that the analysis of the _Sânkhyas_ stops with the duality of existence, Nature and souls. There are an infinite number of souls, which, being simple, cannot die, and must therefore be separate from Nature. Nature in itself changes and manifests all these phenomena, and the soul, according to the _Sânkhyas_ is inactive. It is a simple by itself, and Nature works out all these phenomena for the liberation of the soul, and liberation consists in the soul discriminating that it is not Nature. At the same time we have seen that the _Sânkhyas_ were bound to admit that every soul was omnipresent. Being a simple the soul cannot be limited, because all limitation comes either through time, space, or causation. The soul being entirely beyond these cannot have any limitation. To have limitation one must be in space, which means the body, and that which is body must be in Nature. If the soul had form, it would be identified with Nature; therefore the soul is formless, and that which is formless cannot be said to exist here, there, or anywhere. It must be omnipresent. Beyond this the _Sânkhya_ philosophy does not go. The first argument of the Vedantists against this is that this analysis is not a perfect one. If this Nature be a simple, and the soul is also a simple, there will be two simples, and all the arguments that apply in the case of the soul to show that it is omnipresent, will apply in the case of Nature, and Nature too will be beyond all time, space, and causation, and as the result there will be no change or manifestation. Then will come the difficulty of having two simples, or two absolutes, which is impossible. What is the solution of the Vedantist? His solution is that, just as the _Sânkhyas_ say, it requires some sentient being as the motive power behind, which makes the mind think and Nature work, because Nature in all its modifications, from gross matter up to _Mahat_ (Intelligence) is simply insentient. Now, says the Vedantist, this sentient being which is behind the whole universe is what we call _God_, and consequently this universe is not different from Him. It is He Himself who has become this universe. He not only is the instrumental cause of this universe, but also the material cause. Cause is never different from effect, the effect is but the cause reproduced in another form. We see that every day. So this Being is the cause of Nature. All the forms and phases of Vedânta, either dualistic, or qualified-monistic, or monistic, first take this position,--that God is not only the instrumental but also the efficient cause of this universe, that everything which exists is He. The second step in Vedânta is that these souls are also a part of God, one spark of that Infinite Fire. “As from a mass of fire millions of small particles fly, even so from this Ancient One have come all these souls.” So far so good, but it does not yet satisfy. What is meant by a part of the