The word _mankind_ imports that there is no restriction of the doctrine to previously qualified students. Whoever he may be to whom this exposition of the divine nature is made, he reaps its highest reward, the emanatory _principium_ itself operating to the highest end of the transmigrating souls. It has been accordingly laid down in the Śiva-dṛishṭi by that supreme guide the revered Sománandanátha-- "When once the nature of Śiva that resides in all things has been known with tenacious recognition, whether by proof or by instruction in the words of a spiritual director, "There is no further need of doing aught, or of any further reflection. When he knows Suvarṇa (or Śiva) a man may cease to act and to reflect." The word _also_ excludes the supposition that there is room in self which has recognised the nature of Maheśvara, and which manifests to itself its own identity with him, and is therefore fully satisfied, for any other motive than felicity for others. The well-being of others is a motive, whatever may be said, for the definition of a motive applies to it: for there is no such divine curse laid upon man that self-regard should be his sole motive to the exclusion of a regard for others. Thus Akshapáda (i. 24) defines a motive: A motive is that object towards which a man energises. The preposition _upa_ in _upapádayami_ (I set forth) indicates proximity: the result is the bringing of mankind near unto God. Hence the word _all_ in the phrase _the method of attaining all felicities_. For when the nature of the Supreme Being is attained, all felicities, which are but the efflux thereof, are overtaken, as if a man acquired the mountain Rohaṇa (Adam's Peak), he would acquire all the treasures it contains. If a man acquire the divine nature, what else is there that he can ask for? Accordingly Utpaláchárya says-- "What more can they ask who are rich in the wealth of devotion? What else can they ask who are poor in this?" We have thus explained the motive expressed in the words _the method of attaining all felicities_, on the supposition that the compound term is a Tatpurusha genitively constructed. Let it be taken as a Bahuvríhi or relative compound. Then the recognition of Maheśvara, the knowing him through vicarious idols, has for its motive the full attainment, the manifestation, of all felicities, of every external and internal permanent happiness in their proper nature. In the language of everyday life, recognition is a cognition relative to an object represented in memory: for example, This (perceived) is the same (as the remembered) Chaitra. In the recognition propounded in this system,--there being a God whose omnipotence is learnt from the accredited legendaries, from accepted revelation, and from argumentation,--there arises in relation to my presented personal self the cognition that I am that very God,--in virtue of my recollection of the powers of that God.