derived from the senses).  With the five senses of knowledge and five senses of action, the mind makes a total of eleven.  The twelfth is the Understanding.  When doubt arises in respect of what is to be known, the Understanding comes forward and settles all doubts (for aiding correct apprehension).  After the twelfth, Sattwa is another principle numbering the thirteenth.  With its help creatures are distinguished as possessing more of it or less of it in their constitutions.[1697] After this, Consciousness (of self) is another principle (numbering the fourteenth).  It helps one to an apprehension of self as distinguished from what is not self.  Desire is the fifteenth principle, O king.  Unto it inhere the whole universe.[1698] The sixteenth principle is Avidya.  Unto it inhere the seventeenth and the eighteenth principles called Prakriti and Vyakti (i.e., Maya and Prakasa).  Happiness and sorrow, decrepitude and death, acquisition and loss, the agreeable end the disagreeable,—­these constitute the nineteenth principle and are called couples of opposites.  Beyond the nineteenth principle is another, viz., Time called the twentieth.  Know that the births and death of all creatures are due to the action of this twentieth principle.  These twenty exist together.  Besides these, the five Great primal elements, and existence and non-existence, bring up the tale to seven and twenty.  Beyond these, are three others, named Vidhi, Sukra, and Vala, that make the tale reach thirty.[1699] That in which these ten and twenty principles occur is said to be body.  Some persons regard unmanifest Prakriti to be the source or cause of these thirty principles. (This is the view of the atheistic Sankhya school).  The Kanadas of gross vision regard the Manifest (or atoms) to be their cause.  Whether the Unmanifest or the Manifest be their cause, or whether the two (viz., the Supreme or Purusha and the Manifest or atoms) be regarded as their cause, or fourthly, whether the four together (viz., the Supreme or Purusha and his Maya and Jiva and Avidya or Ignorance) be the cause, they that are conversant with Adhyatma behold Prakriti as the cause of all creatures.  That Prakriti which is Unmanifest, becomes manifest in the form of these principles.  Myself, thyself, O monarch, and all others that are endued with body are the result of that Prakriti (so far as our bodies are concerned).  Insemination and other (embryonic) conditions are due to the mixture of the vital seed and blood.  In consequence of insemination the result which first appears is called by the name of ‘Kalala.’  From ‘Kalala’ arises what is called Vudvuda (bubble).  From the stage called ‘Vudvuda’ springs what is called ‘Pesi.’  From the condition called ‘Pesi’ that stage arises in which the various limbs become manifested.  From this last condition appear nails and hair.  Upon the expiration of the ninth month, O king of Mithila, the creature takes its birth so that, its sex being known, it comes to be called a boy or girl.  When