It is their subjective representations, i.e.. our ideas of the sense-objects and sense-organs, which go to form the Rupa-skandha, one of the five skandhas or "forms of consciousness." The objects themselves as well as the sense-organs belong, no doubt, to the external world.

The mere cognition of sense-objects and sense-organs is called Vijnana-skandha.

5-7. The Samjna-skandha is represented by the Saugatas (Buddhists) to consist of five parts, viz., name, quality, act, species and the idea of a composite whole.

The name of the cow is 'cow'; the specific attributes of a cow abiding in all cows constitutes the species: whiteness, etc., are the of the cow; going, etc., are her acts; the horned animal, the four-footed animal, the tailed animal,--each of these is an idea of a composite whole. Thus five-fold is the Samjna-skandha said to be.

8. Attachment and the like, as also virtue and sin, are said to comprise the Samskara-skandha, the bundle of tendencies.

[paragraph continues] Pleasure, pain, and moksha the Vedana-skandha.

Moksha is a continuous stream of pure states of consciousness, unmixed with alien ideas such as those of sense-objects. Some read Moha for Moksha, Moha meaning quite the reverse: it is a continuous stream of conscious states perplexed with ideas of external objects and the like.

9. Beyond the five skandhas, there is no other entity such as Atman. There is no Isvara, no Maker. The universe is self-made.

There is no persisting conscious entity within, beyond the skandhas made of these fleeting constituents. There is no Isvara, or Maker, combining the various elements of the universe with one another, guiding and regulating their orderly evolution. The universe is self-begotten, self-reliant and self-regulated. No intelligent operator is necessary.

10. It is born of the fleeting (kshanika) skandhas and paramanus. From one momentary existence alone comes the next momentary existence.

Isvara cannot create without the materials which He has to elaborate in the form of a universe. Neither can He create a universe out of materials which do not possess the potentialities of the universe inherent in them. Isvara is, moreover, said to be immutable in Himself, whereas the whole universe is mobile, changing from moment to moment; so that it is unnecessary and even opposed to experience to postulate the existence of Isvara, as conceived by the Vedantin.

11. From the previous cognition itself arises the subsequent cognition. The cognition that this is the same as that is an illusion, like the cognition that this flame is the same as that (i.e., the previous) one.

As in the case of flame, the illusion is caused by a succession of things of the same sort, each of which exists only for one moment; so that pratyabhijna, the consciousness which refers to

the continuous existence of one and the same thing, is a mere illusion.