ether, which therefore cannot be viewed as effects; we must object on these grounds also to any attempt to represent the one Brahman as the universal material and instrumental cause of the entire world. Against all this we now argue as follows:--The Vedânta-text declaring the origination, &c., of the world does teach that there is a Brahman possessing the characteristics mentioned; since Scripture alone is a means for the knowledge of Brahman. That the world is an effected thing because it consists of parts; and that, as all effects are observed to have for their antecedents certain appropriate agents competent to produce them, we must infer a causal agent competent to plan and construct the universe, and standing towards it in the relation of material and operative cause--this would be a conclusion altogether unjustified. There is no proof to show that the earth, oceans, &c., although things produced, were created at one time by one creator. Nor can it be pleaded in favour of such a conclusion that all those things have one uniform character of being effects, and thus are analogous to one single jar; for we observe that various effects are distinguished by difference of time of production, and difference of producers. Nor again may you maintain the oneness of the creator on the ground that individual souls are incapable of the creation of this wonderful universe, and that if an additional principle be assumed to account for the world--which manifestly is a product--it would be illegitimate to assume more than one such principle. For we observe that individual beings acquire more and more extraordinary powers in consequence of an increase of religious merit; and as we may assume that through an eventual supreme degree of merit they may in the end qualify themselves for producing quite extraordinary effects, we have no right to assume a highest soul of infinite merit, different from all individual souls. Nor also can it be proved that all things are destroyed and produced all at once; for no such thing is observed to take place, while it is, on the other hand, observed that things are produced and destroyed in succession; and if we infer that all things are produced and destroyed because they are effects, there is no reason why this production and destruction should not take place in a way agreeing with ordinary experience. If, therefore, what it is desired to prove is the agency of one intelligent being, we are met by the difficulty that the proving reason (viz. the circumstance of something being an effect) is not invariably connected with what it is desired to prove; there, further, is the fault of qualities not met with in experience being attributed to the subject about which something has to be proved; and lastly there is the fault of the proving collateral instances being destitute of what has to be proved--for experience does not exhibit to us one agent capable of producing everything. If, on the other hand, what you wish to