manifold wonderful arrangements, not to be fathomed by thought, and comprising within itself the aggregate of living souls from Brahma down to b

supremely merciful; from whom the creation, subsistence, and reabsorption of this world proceed-he is Brahman: such is the meaning of the S?tra.-The definition here given of Brahman is founded on the text Taitt. Up. III, 1, 'Bhrig

mption of several substances to which the several attributes belong. In the case under discussion, on the other hand, we do not, apart from the statement as to attributes, know anything about the unity of Brahman, and the distinctive power of the attributes thus necessarily urges upon us the idea of several Brahmans.-But we maintain that the unity of the term 'Brahman' intimates the unity of the thing 'Brahman'!-By no means, we reply. If a man who knows nothing about cows, but wishes to know about them, is told 'a cow is that which has either entire horns, or mutilated horns, or no horns,' the mutally exclusive ideas of the possession of entire horns, and so on, raise in his mind the ideas of several individual cows, although the term 'cow' is one only; and in the same way we are led to the idea of several distinct Brahmans. For this reason, even the different attributes combined are incapable of defining the thing, the definition of which is desired.-Nor again are the characteristics enumerated in the Tai

rocesses sufficiently indicate Brahman as that entity which is their material and operative cause; and as being the material and the operative cause implies greatness (brihattva) manifesting itself in various powers, such as omniscience, and so on, Brahman thus is something already known; and as hence origination, &c., of the world are marks of something already known, the objection founded above on the absence of knowledge of another aspect of Brahman is seen to be invalid.-Nor is there really any objection to the origination, &c., of the world being taken as characteristic marks of Brahman in so far as they are distinctive attributes. For taken as attributes they indicate Brahman as something different from what is opposed to those attributes. Several attributes which do not contradict each other may serve quite well as characteristic marks defining one thing, the nature of which is not otherwise known, without the plurality of the attributes in any way involving plurality of the thing defined; for as those attributes are at once understood to belong to one substrate, we naturally combine them within that one substrate. Such attributes, of course, as the possession of mutilated horns (mentioned above), which are contradictorily opposed to each other, necessarily lead to the assumption of several individual cows to which they severally belong; but the origination, &c., of the world are processes separated from each other by difference of time only, and may therefore, without contradiction, be connected with one Brahman in succession.-The text 'from whence these beings', &c., teaches us that Brahman is the cause of the origination, &c., of the world, and of this Brahman thus known the

bstance devoid of all difference. Nor, again, does Reasoning prove such a theory; for Reasoning has for its object things possessing a 'proving' attribute which constantly goes together with an attribute 'to be proved.' And even if, in agreement with your view, we explained the second S?tra as meaning 'Brahman is that whence proceeds the error of the origination, &c., of the world', we should not thereby advance your theory of a substance devoid of all difference. For, as you teach, the root of all error is Nescience, and Brahman is that which witnesses (is conscious

, &c., of the world, must be known through the Vedanta-texts is unfounded; for as Brahman may be inferred as the cause of the world th