This nature of Īśvara has been affirmed in the scriptures and is therefore taken as true on their authority. The authority of the scriptures is again acknowledged only because they have proceeded from God or Īśvara. The objection that this is an argument in a circle has no place here, since the connection of the scriptures with Īśvara is beginningless. There is no other divinity equal to Īśvara, because in the case of such equality there might be opposition between rival Īśvaras, which might result in the lowering in degree of any of them. He is omniscient in the highest degree, for in him is the furthest limit of omniscience, beyond which there is nothing. This Īśvara is all-merciful, and though he has no desires to satisfy, yet for the sake of his devotees he dictates the Vedas at each evolution of the world after dissolution. But he does not release all persons, because he helps only so far as each deserves; he does not nullify the law of karma, just as a king, though quite free to act in any way he likes, punishes or rewards people as they deserve. At the end of each kalpa, he adopts pure body from his sattva, which is devoid of any karmāśaya, and thus communicates through it to all his devotees and dictates the Vedas. Again at the time of dissolution this body of pure sattva becomes submerged in prakṛti; and at the time of its submersion, Īśvara wishes that it might come forth again at the beginning of the new creation; thus for ever at each new creation the pure sattva body springs forth and is submerged again into prakṛti at the time of the dissolution of the universe. In accepting this body he has no personal desires to satisfy, as we have said before. He adopts it only for the purpose of saving mankind by instructing them as to knowledge and piety, which is not possible without a pure sattvamaya body; so he adopts it, but is not affected in any way by it. One who is under the control of nescience cannot distinguish his real nature from nescience, and thus is always led by it, but such is not the case with Īśvara, for he is not in any way under its control, but only adopts it as a means of communicating knowledge to mankind. A Yogin also who has attained absolute independence may similarly accept one or more pure sattvamaya nirmāṇa cittas from asmitāmātra and may produce one citta as the superintendent of all these. Such a citta adopted by a true Yogin by the force of his meditation is not under the control of the vehicles of action as is the case with the other four kinds of citta from birth, oshadhi, mantra and tapas. The praṇava or oṃkāra is his name; though at the time of dissolution, the word of praṇava together with its denotative power becomes submerged in the prakṛti, to reappear with the new creation, just as roots shoot forth from the ground in the rainy season. This praṇava is also called svādhyāya. By concentration of this svādhyāya or praṇava, the mind becomes one-pointed and fit for Yoga.