Other Máheśvaras are dissatisfied with the views set out in the Śaiva system as erroneous in attributing to motiveless and insentient things causality (in regard to the bondage and liberation of transmigrating spirits). They therefore seek another system, and proclaim that the construction of the world (or series of environments of those spirits) is by the mere will of the Supreme Lord. They pronounce that this Supreme Lord, who is at once other than and the same with the several cognitions and _cognita_, who is identical with the transcendent self posited by one's own consciousness, by rational proof, and by revelation, and who possesses independence, that is, the power of witnessing all things without reference to aught ulterior, gives manifestation, in the mirror of one's own soul, to all entities[150] as if they were images reflected upon it. Thus looking upon recognition as a new method for the attainment of ends and of the highest end, available to all men alike, without any the slightest trouble and exertion, such as external and internal worship, suppression of the breath, and the like, these Máheśvaras set forth the system of recognition (_pratyabhijñá_). The extent of this system is thus described by one of their authorities-- "The aphorisms, the commentary, the gloss, the two explications, the greater and the less, "The five topics, and the expositions,--such is the system of recognition." The first aphorism in their text-book is as follows[151]:-- "Having reached somehow or other the condition of a slave of Maheśvara, and wishing also to help mankind, "I set forth the recognition of Maheśvara, as the method of attaining all felicity." [This aphorism may be developed as follows]:-- "Somehow or other," by a propitiation, effected by God, of the lotus feet of a spiritual director identical with God, "having reached," having fully attained, this condition, having made it the unintercepted object of fruition to myself. Thus knowing that which has to be known, he is qualified to construct a system for others: otherwise the system would be a mere imposture. Maheśvara is the reality of unintermitted self-luminousness, beatitude, and independence, by portions of whose divine essence Vishṇu, Viriñchi, and other deities are deities, who, though they transcend the fictitious world, are yet implicated in the infinite illusion. The condition of being a slave to Maheśvara is the being a recipient of that independence or absoluteness which is the essence of the divine nature, a slave being one to whom his lord grants all things according to his will and pleasure (_i.e._, _dásya_, from _dá_).