There is no perception respectively of a tree and the like on the peak of a mountain, because of its too great remoteness; of collyrium applied to the eyes, and so forth, because of too great proximity; of lightning and the like, because of a defect in the organs; of a jar or the like in broad daylight, by one whose common sensory is bewildered by lust and other passions, because of instability of the common sensory; of an atom and the like, because of their subtility; of things behind a wall, and so forth, because of interposition; of the light of a lamp and the like, in the day-time, because of its being overpowered; of milk and water, because of the aggregation of similars. Or let the hypothesis of difference in qualities be granted, and no harm is done; for given the apprehension of a subject of attributes and of its contrary, the presentation of difference in their modes is possible. Nor let it be supposed that on the hypothesis of difference in the modes of things, as each difference must be different from some ulterior difference, there will result an embarrassing progression to infinity, there being no occasion for the occurrence of the said ulterior difference, inasmuch as we do not observe that men think and say that two things are different as differenced from the different. Nor can an ulterior difference be inferred from the first difference, for there being no difference to serve as the example in such inference, there cannot but be a non-occurrence of inference. And thus it must be allowed that in raising the objection you have begged for a little oil-cake, and have had to give us gallons of oil. If there be no difference for the example the inference cannot emerge. The bride is not married for the destruction of the bridegroom. There being, then, no fundamental difficulty, this infinite progression presents no trouble. Difference (duality) is also ascertained by inference. Thus the Supreme Lord differs from the individual soul as the object of its obedience; and he who is to be obeyed by any person differs from that person, a king, for instance, from his attendant. For men, desiring as they do the end of man, Let me have pleasure, let me not have the slightest pain, if they covet the position of their lord, do not become objects of his favour, nay, rather, they become recipients of all kinds of evil. He who asserts his own inferiority and the excellence of his superior, he it is who is to be commended; and the gratified superior grants his eulogist his desire. Therefore it has been said:-- "Kings destroy those who assert themselves to be kings, "And grant to those who proclaim their kingly pre-eminence all that they desire."