means of which they enter into gross bodies).--'Time is never devoid of created worlds; because it is time, just like the present time (which has its created world).' Consider the following point also. Does the Lord produce his effects, with his body or apart from his body? Not the latter; for we do not observe causal agency on the part of any bodiless being: even the activities of the internal organ are found only in beings having a body, and although the internal organ be eternal we do not know of its producing any effects in the case of released disembodied souls. Nor again is the former alternative admissible; for in that case the Lord's body would either be permanent or non-permanent. The former alternative would imply that something made up of parts is eternal; and if we once admit this we may as well admit that the world itself is eternal, and then there is no reason to infer a Lord. And the latter alternative is inadmissible because in that case there would be no cause of the body, different from it (which would account for the origination of the body). Nor could the Lord himself be assumed as the cause of the body, since a bodiless being cannot be the cause of a body. Nor could it be maintained that the Lord can be assumed to be 'embodied' by means of some other body; for this leads us into a _regressus in infinitum._--Should we, moreover, represent to ourselves the Lord (when productive) as engaged in effort or not?--The former is inadmissible, because he is without a body. And the latter alternative is excluded because a being not making an effort does not produce effects. And if it be said that the effect, i. e. the world, has for its causal agent one whose activity consists in mere desire, this would be to ascribe to the subject of the conclusion (i.e. the world) qualities not known from experience; and moreover the attribute to be proved would be absent in the case of the proving instances (such as jars, &c., which are not the work of agents engaged in mere wishing). Thus the inference of a creative Lord which claims to be in agreement with observation is refuted by reasoning which itself is in agreement with observation, and we hence conclude that Scripture is the only source of knowledge with regard to a supreme soul that is the Lord of all and constitutes the highest Brahman. What Scripture tells us of is a being which comprehends within itself infinite, altogether unsurpassable excellences such as omnipotence and so on, is antagonistic to all evil, and totally different in character from whatever is cognised by the other means of knowledge: that to such a being there should attach even the slightest imperfection due to its similarity in nature to the things known by the ordinary means of knowledge, is thus altogether excluded.--The Pûrvapakshin had remarked that the oneness of the instrumental and the material cause is neither matter of observation nor capable of proof, and that the same holds good with regard to the