hereby the possibility of faults adhering to it is excluded.

23. And because the case is analogous to that of stones, &c. (the
objections raised) cannot be established.

As among minerals, which are all mere modifications of earth,
nevertheless great variety is observed, some being precious gems, such
as diamonds, lapis lazuli, &c., others, such as crystals and the like,
being of medium value, and others again stones only fit to be flung at
dogs or crows; and as from seeds which are placed in one and the same
ground various plants are seen to spring, such as sandalwood and
cucumbers, which show the greatest difference in their leaves, blossoms,
fruits, fragrancy, juice, &c.; and as one and the same food produces
various effects, such as blood and hair; so the one Brahman also may
contain in itself the distinction of the individual Selfs and the
highest Self, and may produce various effects. Hence the objections
imagined by others (against the doctrine of Brahman being the cause of
the world) cannot be maintained.--Further[302] arguments are furnished
by the fact of all effect having, as Scripture declares, their origin in
speech only, and by the analogous instance of the variety of dream
phantoms (while the dreaming person remains one).

24. If you object on the ground of the observation of the employment (of
instruments); (we say), No; because as milk (transforms itself, so
Brahman does).

Your assertion that the intelligent Brahman alone, without a second, is
the cause of the world cannot be maintained, on account of the
observation of employment (of instruments). For in ordinary life we see
that potters, weavers, and other handicraftsmen produce jars, cloth, and
the like, after having put themselves in possession of the means thereto
by providing themselves with various implements, such as clay, staffs,
wheels, string, &c.; Brahman, on the other hand, you conceive to be
without any help; how then can it act as a creator without providing
itself with instruments to work with? We therefore maintain that Brahman
is not the cause of the world.

This objection is not valid, because causation is possible in
consequence of a peculiar constitution of the causal substance, as in
the case of milk. Just as milk and water turn into curds and ice
respectively, without any extraneous means, so it is in the case of
Brahman also. And if you object to this analogy for the reason that
milk, in order to turn into curds, does requ