45. One must not say, "why should the desert of one attach itself to another?" For it was in consequence of the respective merits and demerits of the elephant and the crocodile that the holder of the discus made all haste to interfere in the battle [Footnote: The objector urges "why should our good or evil deserts oblige God to act in a certain way?" He answers by referring to the well-known legend given in the Bhâgavata Purâ.na, viii. ch. 2-4. A certain king, named Indradyumna, became an elephant through Agastya's curse. One day, while drinking in a lake, he was seized by a crocodile, and the struggle lasted for a thousand years. At last, in despair, he prayed to Vish.nu, who came down mounted on Garu.da and killed the crocodile. Thus we see that, although in one sense the deserts of one being cannot attach themselves to another, still they must cause certain actions in another being, or it would be impossible that each should receive its due reward or punishment.] 46. It has been heard of old that all this universe proceeded from the lotus of the navel of the Lord; hence is it established that be has a body, for how can there be a navel without a body? 47. The body of God is very pure,--to be enjoyed by all the senses, as being richly endowed with the six qualities [Footnote: These six qualities, according to the Commentator on the Bhâgavata P. i. 3. 36, are sovereignty, knowledge, glory, prosperity, dispassion, and virtue; a different list is given in the Sarva Darš. S. p. 54, l. 22 (but cf. p. 69, l. 18). See also __infra__ in šl. 95.],--and to be discovered by means of all the Vedas,--Gangâ verily is the water wherewith he washes his feet. 48. Whenever by the influence of time there comes the increase of evil and the diminution of right, then the adorable Lord accomplishes the preservation of the good and the destruction of the wicked. 49. The Lord is said to be twofold, as the Incarnation and He who becomes incarnate; so too the souls are twofold, as divided into faithful and faithless. 50. Now some say that the personal soul is only the reflection of the Supreme; but their opinion does not at all hold, since it cannot be established. 51. For how could there arise a reflection of that Infinite and stainless one? and how could an insentient [reflection] enjoy the pain and pleasure arising from the merit and demerit declared in the Veda? 52. There may indeed be a reflection of that which is limited; but how shall there be one of Him whose attribute is infinity? 53. Râmânuja, the foremost of the learned, condemned this theory of an original and its reflection; the fact that this doctrine is not accepted by the learned, will not make it seem more plausible.