th_) or Supreme Being becomes
manifest to the soul, it stands in no further needs to Acts.

[30] By bringing in the _quinquennial_ series, Vandin wishes to
assert that the _five_ senses are competent to cognise there
respective objects and that besides these senses and their
objects there is neither any other sense to perceive nor any
other object of perception. He also cites the authority of the
Veda according to which the _Apsaras_ (or consciousness) have
_five_ "locks" on their hands--i.e., _five_ objects of
perception.

[31] Besides the five senses Ashtavakra contends for an
additional sense namely the Mind and accordingly cites the
number _six_.

[32] Vandin admits the existence of the six senses but says that
the soul experiences happiness and misery through those as well
as through the _intellect_.

[33] Ashtavakra advances an eighth element, namely, the
_knowledge of the ego_.

[34] Each of the three qualities (existence, foulness and
ignorance) of _prakriti_ (the passive or material cause of the
world) mixing with each of the three corresponding qualities of
_pradhana_ (the active or spiritual cause of the world) in
various proportions produces the mundane order of things. Thus
is proved the eternity of _prakriti_ or nature and is also
established the doctrine of duality.

[35] Prakriti does not really create. It is the Supreme Being
who through the medium of illusion in contract with the _ten_
organs (viz., the five locomotive organs and the five organs of
sense) makes manifest the system of things. Prakriti therefore
has no real existence--her existence is only apparent in the
real existence of the soul.

[36] Yupas (stakes) mean here, _feelings_, etc, which keep men
bound to the world. _Rudras_ are those who makes others cry.

Vandin means to say that the soul is not essentially free from
the fetters of happiness and misery arising from the eleven
objects of perception. In this world all men are subject to
happiness and misery. We also hear that there are Rudras in
heaven.

[37] The supreme soul unaffected by happiness and misery really
exists--but His existence is not susceptible of being
proved--nor can the ignorant ever perceive Him. Men attain that
condition through these _twelve_, viz., virtue, truth,
self-restraint, penance