Next we shall take up the proofs against it. So far the analysis is perfect, the psychology incontrovertible. We find by the division of the senses into organs and instruments that they are not simple, but compound; by dividing egoism into sense and matter, we find that this is also material and that Mahat is also a state of matter, and finally we find the Purusha. So far there is no objection. But if we ask the Sankhya the question, "Who created nature?" — the Sankhya says that the Purusha and the Prakriti are uncreate and omnipresent, and that of this Purusha there is an infinite number. We shall have to controvert these propositions, and find a better solution, and by so doing we shall come to Advaitism. Our first objection is, how can there be these two infinites? Then our argument will be that the Sankhya is not a perfect generalization, and that we have not found in it a perfect solution. And then we shall see how the Vedantists grope out of all these difficulties and reach a perfect solution, and yet all the glory really belongs to the Sankhya. It is very easy to give a finishing touch to a building when it is constructed.