As for those who say that a jar or the like cannot be made without materials to make it of, and that when a thaumaturgist makes one he does so by putting atoms in motion by his will, and so composing it: they may be informed that unless there is to be a palpable violation of the causal relation, _all_ the co-efficients, without exception, must be desiderated; to make the jar there must be the clay, the potter's staff, the potter's wheel, and all the rest of it; to make a body there must be the congress of the male and female, and the successive results of that congress. Now, if that be the case, the genesis of a jar, a body, or the like, upon the mere volition of the thaumaturgist, would be hardly possible. On the other hand, there is no difficulty in supposing that Mahádeva, amply free to remain within or to over-step any limit whatever, the Lord, manifold in his operancy, the intelligent principle, thus operates. Thus it is that Vasuguptáchárya says-- "To him that painted this world-picture without materials, without appliances, without a wall to paint it on,--to him be glory, to him resplendent with the lunar digit, to him that bears the trident." It may be asked: If the supersensible self be no other than God, how comes this implication in successive transmigratory conditions? The answer is given in the section treating of accredited institution-- "This agent of cognition, blinded by illusion, transmigrates through the fatality of works: "Taught his divine nature by science, as pure intelligence, he is enfranchised." It may be asked: If the subject and the object are identical, what difference can there be between the self bound and the self liberated in regard to the objects cognisable by each? The answer to this question is given in a section of the Tattvártha-Saṅgraha-- "Self liberated cognises all that is cognisable as identical with itself, like Maheśvara free from bondage: the other (or unliberated) self has in it infinite plurality."