Nor can _the fifth_ alternative be allowed, because this would reach too far, as it would include soul, &c., since soul can be the object of an idea involving the notion of parts, and yet it is acknowledged to be not an effect.[53] Nor can you maintain that the soul may still be indiscerptible in itself, but by reason of its connection with something possessing parts may itself become metaphorically the object of an idea involving the notion of parts, because there is a mutual contradiction in the idea of that which has no parts and that which is all-pervading, just as the atom [which is indiscerptible but not all-pervading]. And, moreover, is there only one maker? Or, again, is he independent? In the former case your position will apply too far, as it will extend erroneously to palaces, &c., where we see for ourselves the work of many different men, as carpenters, &c., and [in the second case] if all the world were produced by this one maker, all other agents would be superfluous. As it has been said in the _Vítarágastuti_, or "Praise of Jina"-- 1. "There is one eternal maker for the world, all-pervading, independent, and true; they have none of these inextricable delusions, whose teacher art _thou_." And again-- 2. "There is here no maker acting by his own free will, else his influence would extend to the making of a mat. What would be the use of yourself or all the artisans, if Íśwara fabricates the three worlds?" Therefore it is right to hold, as we do, that omniscience is produced when the hindrances are removed by the three means before alluded to. Nor need the objection be made that "right intuition," &c., are impossible, as there is no other teacher to go to,--because this universal knowledge can be produced by the inspired works of former omniscient Jinas. Nor is our doctrine liable to the imputation of such faults as _Anyonyáśrayatá_,[54] &c., because we accept an eternal succession of revealed doctrines and omniscient teachers, like the endless series of seed springing from shoot and shoot from seed. So much for this preliminary discussion. The well-known triad called the three gems, right intuition, &c., are thus described in the _Paramágamasára_ (which is devoted to the exposition of the doctrines of the Arhats)--"Right intuition, right knowledge, right conduct are the path of liberation." This has been thus explained by Yogadeva:--