citing the number two Ashtavakra assets that besides intellect there is another faculty—­consciousness that these two are jointly the lords, leaders and guides of the senses and that they act together as Indra and Agni, etc.

[28] By citing the number three Vandin means to say that as it is Acts that produce the three kinds of born beings, etc., so Acts are supreme and that everything else be it intellect alone, or intellect and consciousness together is subservient to Acts.

    [29] Ashtavakra here advances the thesis that even if Acts be
    supreme still when the (fourth) 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