This same recognition I set forth. To set forth is to enforce. I establish this recognition by a stringent process which renders it convincing. [Such is the articulate development of the first aphorism of the Recognitive Institutes.] Here it may be asked: If soul is manifested only as consubstantial with God, why this laboured effort to exhibit the recognition? The answer is this:--The recognition is thus exhibited, because though the soul is, as you contend, continually manifested as self-luminous (and therefore identical with God), it is nevertheless under the influence of the cosmothetic illusion manifested as partial, and therefore the recognition must be exhibited by an expansion of the cognitive and active powers in order to achieve the manifestation of the soul as total (the self being to the natural man a part, to the man of insight the whole, of the divine pleroma). Thus, then, the syllogism: This self must be God, because it possesses cognitive and active powers; for so far forth as any one is cognitive and active, to that extent he is a lord, like a lord in the world of everyday life, or like a king, therefore the soul is God. The five-membered syllogism is here employed, because so long as we deal with the illusory order of things, the teaching of the Naiyáyikas may be accepted. It has thus been said by the son of Udayákara-- "What self-luminous self can affirm or deny that self-active and cognitive is Maheśvara the primal being? "Such recognition must be effected by an expansion of the powers, the self being cognised under illusion, and imperfectly discerned." And again-- "The continuance of all living creatures in this transmigratory world lasts as long as their respiratory _involucrum_; knowledge and action are accounted the life of living creatures. "Of these, knowledge is spontaneously developed, and action (or ritual), which is best at Káśi, "Is indicated by others also: different from these is real knowledge." And also-- "The knowledge of these things follows the sequence of those things: "The knower, whose essence is beatitude and knowledge without succession, is Maheśvara." Sománandanátha also says-- "He always knows by identity with Śiva: he always knows by identity with the real." Again at the end of the section on knowledge-- "Unless there were this unity with Śiva, cognitions could not exist as facts of daily life: "Unity with God is proved by the unity of light. He is the one knower (or illuminator of cognitions). "He is Maheśvara, the great Lord, by reason of the unbroken continuity of objects: "Pure knowledge and action are the playful activity of the deity."