The same process of evolution of names and forms is described elsewhere also, 'All this was then unevolved; it became evolved by form and name' (Bri. Up. I, 4, 7). The fact is that the highest Self is in its causal or in its 'effected' condition, according as it has for its body intelligent and non-intelligent beings either in their subtle or their gross state; the effect, then, being non-different from the cause, and hence being cognised through the cognition of the cause, the result is that the desired 'cognition of all things through one' can on our view be well established. In the clause 'I will enter into these three divine beings with this living Self,' &c., the term 'the three divine beings' denotes the entire aggregate of non-sentient matter, and as the text declares that the highest Self evolved names and forms by entering into matter by means of the living souls of which he is the Self, it follows that all terms whatsoever denote the highest Self as qualified by individual Selfs, the latter again being qualified by non-sentient matter. A term which denotes the highest Self in its causal condition may therefore be exhibited in co-ordination with another term denoting the highest Self in its 'effected' state, both terms being used in their primary senses. Brahman, having for its modes intelligent and non- intelligent things in their gross and subtle states, thus constitutes effect and cause, and the world thus has Brahman for its material cause (upâdâna). Nor does this give rise to any confusion of the essential constituent elements of the great aggregate of things. Of some parti- coloured piece of cloth the material cause is threads white, red, black, &c.; all the same, each definite spot of the cloth is connected with one colour only white e.g., and thus there is no confusion of colours even in the 'effected' condition of the cloth. Analogously the combination of non-sentient matter, sentient beings, and the Lord constitutes the material cause of the world, but this does not imply any confusion of the essential characteristics of enjoying souls, objects of enjoyment, and the universal ruler, even in the world's 'effected' state. There is indeed a difference between the two cases, in so far as the threads are capable of existing apart from one another, and are only occasionally combined according to the volition of men, so that the web sometimes exists in its causal, sometimes in its effected state; while non- sentient matter and sentient beings in all their states form the body of the highest Self, and thus have a being only as the modes of that--on which account the highest Self may, in all cases, be denoted by any term whatsoever. But the two cases are analogous, in so far as there persists a distinction and absence of all confusion, on the part of the constituent elements of the aggregate. This being thus, it follows that the highest Brahman, although entering into the 'effected' condition,