THE SAIVA-DARSANA.
[The seventh system in Mádhava's Sarva-darsana-sangraha is the
Saiva-darsana. This sect is very prevalent in the South of India,
especially in the Tamil country; it is said to have arisen there about
the eleventh century A.D. Several valuable contributions have been
lately made to our knowledge of its tenets in the publications of the
Rev. H. R. Hoisington and the Rev. T. Foulkes. The former especially,
by his excellent articles in the American Oriental Society's Journal,
has performed a great service to the students of Hindu philosophy. He
has there translated the Tattuva-Kattalei, or law of the Tattwas, the
Siva-Gnánapotham, or instruction in the knowledge of God, and the
Siva-Pirakásam, or light of Siva, and the three works shed immense
light on the outline as given by Mádhava. One great use of the latter
is to enable us to recognise the original Sanskrit names in their
Tamil disguise, no easy matter occasionally, as _arul_ for _anugraha_
and _tídchei_ for _díkshá_ may testify.
The Saivas have considerable resemblance to the Theistic Sánkhya; they
hold that God, souls, and matter are from eternity distinct entities,
and the object of philosophy is to disunite the soul from matter and
gradually to unite it to God. Siva is the chief deity of the system,
and the relation between the three is quaintly expressed by the
allegory of a beast, its fetters, and its owner. Pasupati is a
well-known name of Siva, as the master or creator of all things.
There seem to be three different sets of so-called Saiva sútras. One is in
five books, called by Colebrooke the Pasupati-sástra, which is probably
the work quoted by Mádhava in his account of the Nakulísa Pásupatas;
another is in three books, with a commentary by Kshemarája, with its first
sútra, _chaítanyam átmá_. The third was commented on by Abhinava-gupta,
and opens with the sloka given in the Sarva-Darsana-Sangraha, p. 91, lines
1-4. The MS. which I consulted in Calcutta read the first words--
_Kathañchid ásádya Mahesvarasya dásyam._
None of these works, however, appear to be the authority of the
present sect. They seem chiefly to have relied on the twenty-eight
Ágamas and some of the Puránas. A list of the Ágamas is given in Mr.
Foulkes' "Catechism of the Saiva Religion;" and of these the Kirana
and Karana are quoted in the following treatise.]
THE SAIVA-DARSANA.
Certain, however, of the Máhesvara sect receiving the system of truth
authoritatively laid down in the Saiva Ágama,[112] reject the
foregoing opinion that "the Supreme Being is a cause as independent of
our actions, &c.," on the ground of its being liable to the imputation
of partiality and cruelty. They, on the contrary, hold the opinion
that "the Supreme Being is a cause in dependence on our actions, &c.;"
and they maintain that there are three categories distinguished as the
Lord, the soul, and the world (or literally "the master," "the
cattle," and "the fetter"). As has been said by those well versed in
the Tantra doctrines--
"The Guru of the world, having first condensed in one sútra
the great tantra, possessed of three categories and four
feet, has again declared the same at full length."
The meaning of this is as follows:--Its three categories are the three
before mentioned; its four feet are learning, ceremonial action,
meditation, and morality, hence it is called the great Tantra,
possessed of three categories and four feet. Now the "souls" are not
independent, and the "fetters" are unintelligent, hence the Lord, as
being different from these, is first declared; next follows the
account of the souls as they agree with him in possessing
intelligence; lastly follow the "fetters" or matter, such is the order
of the arrangement.[113] Since the ceremony of initiation is the means
to the highest human end, and this cannot be accomplished without
knowledge which establishes the undoubted greatness of the hymns, the
Lords of the hymns, &c., and is a means for the ascertainment of the
real nature of the "cattle," the "fetter," and the "master," we place
as first the "foot" of _knowledge_ (_jñána_) which makes known all
this unto us.[114] Next follows the "foot" of _ceremonial action_
(_kriyá_) which declares the various rules of initiation with the
divers component parts thereof. Without meditation the end cannot be
attained, hence the "foot" of _meditation_ (_yoga_) follows next,
which declares the various kinds of _yoga_ with their several parts.
And as meditation is worthless without practice, _i.e._, the
fulfilling what is enjoined and the abstaining from what is
forbidden, lastly follows the fourth "foot" of practical duty
(_charyá_), which includes all this.
Now Siva is held to be the Lord (or master). Although participation in
the divine nature of Siva belongs to liberated souls and to such
beings as Vidyesvara, &c., yet these are not independent, since they
depend on the Supreme Being; and the nature of an effect is recognised
to belong to the worlds, &c., which resemble him, from the very fact
of the orderly arrangement of their parts. And from their thus being
effects we infer that they must have been caused by an intelligent
being. By the strength of this inference is the universal
acknowledgment of a Supreme Being confirmed.
"But may we not object that it is not proved that the body is thus an
effect? for certainly none has ever, at any time or place, seen a body
being made by any one." We grant it: yet it is not proper to deny that
a body has some maker on the ground that its being made has not been
seen by any one, since this can be established from inference [if not
from actual perception]. Bodies, &c., must be effects, because they
possess an orderly arrangement of parts, or because they are
destructible, as jars, &c.; and from their being effects it is easy to
infer that they must have been caused by an intelligent being. Thus
the subject in the argument [sc. bodies, &c.] must have had a maker,
from the fact that it is an effect, like jars, &c.; that which has the
afore-mentioned middle term (_sádhana_) must have the afore-mentioned
major (_sádhya_); and that which has not the former will not have the
latter, as the soul, &c.[115] The argument which establishes the
authority of the original inference to prove a Supreme Being has been
given elsewhere, so we refrain from giving it at length here. In fact,
that God is the universal agent, but not irrespective of the actions
done by living beings, is proved by the current verse[116]--
"This ignorant _jívátman_, incapable of its own true
pleasures or pains, if it were only under God's direction
[and its own merits not taken into account], would always go
to heaven or always to hell."[117]
Nor can you object that this opinion violates God's independence,
since it does not really violate an agent's independence to allow that
he does not act irrespectively of means; just as we say that the
king's bounty shows itself in gifts, but these are not irrespective of
his treasurer. As has been said by the Siddha Guru--
"It belongs to independence to be uncontrolled and itself to
employ means, &c.;
"This is an agent's true independence, and not the acting
irrespectively of works, &c."
And thus we conclude that inference (as well as Sruti) establishes the
existence of an agent who knows the various fruits [of action], their
means, material causes, &c., according to the laws of the various
individual merits. This has been thus declared by the venerable
Brihaspati--
"He who knows the fruits to be enjoyed, their means and
material causes,--
"Apart from him this world knows not how the desert that
resides in accumulated actions should ripen."--
"The universe is the subject of our argument, and it must
have had an intelligent maker,
"This we maintain from its being an effect, just as we see
in any other effect, as jars, &c."
God's omniscience also is proved from his being identical with
everything, and also from the fact that an ignorant being cannot
produce a thing.[118] This has been said by the illustrious
Mrigendra[119]--
"He is omniscient from his being the maker of all things:
for it is an established principle
"That he only can make a thing who knows it with its means,
parts, and end."
"Well," our opponents may say, "we concede that God is an independent
maker, but then he has no body.[120] Now experience shows that all
effects, as jars, &c., are produced by beings possessed of bodies, as
potters, &c.; but if God were possessed of a body, then he would be
like us subject to trouble, and no longer be omniscient or
omnipotent." We, however, deny this, for we see that the incorporeal
soul does still produce motion, &c., in its associated body; moreover,
even though we conceded that God _did_ possess a body, we should still
maintain that the alleged defects would not necessarily ensue. The
Supreme Being, as he has no possible connection with the fetters of
matter, such as _mala_,[121] action, &c., cannot have a material body,
but only a body of pure energy (Sákta),[122] since we know that his
body is composed of the five hymns which are forms of Sakti, according
to the well-known text: "The Supreme has the _Isána_ as his head, the
_Tatpurusha_ as his mouth, the _Aghora_ as his heart, the _Vámedeva_
as his secret parts, and the _Sadyojáta_ as his feet."[123] And this
body, created according to his own will, is not like our bodies, but
is the cause of the five operations of the Supreme, which are
respectively grace, obscuration, destruction, preservation, and
production.[124] This has been said in the Srímat Mrigendra--
"From the impossibility of its possessing _mala_, &c., the
body of the Supreme is of pure energy, and not like ours."
And it has also been said elsewhere--
"His body is composed of the five mantras which are
subservient to the five operations,
"And his head, &c., are formed out of the Ísa, Tatpurusha,
Aghora, Váma, and other hymns."
If you object to this view that "such passages in the Ágamas as 'He is
five-faced and fifteen-eyed,' assert prominently the fact that the
Supreme Being is endowed with a body, organs, &c.," we concede what
you say, but we maintain that there is no contradiction in his
assuming such forms to show his mercy to his devoted servants, since
meditation, worship, &c., are impossible towards a Being entirely
destitute of form. This has been said in the Paushkara--
"This form of his is mentioned for the preservation of the
devotee."
And similarly elsewhere--
"Thou art to be worshipped according to rule as possessed of
form;
"For the understanding cannot reach to a formless object."
Bhojarája[125] has thus detailed the five operations--
"Fivefold are his operations, creation, preservation,
destruction, and obscuration,
"And to these must be added the active grace of him who is
eternally exalted."
Now these five operations, in the view of the pure Path, are held to
be performed directly by Siva, but in that of the toilsome Path they
are ascribed to Ananta,[126] as is declared in the Srímat
Karana[127]--
"In the Pure Path Siva is declared to be the only agent, but
Ananta in that which is opposed to the One Supreme."
It must here be understood that the word Siva includes in its proper
meaning "the Lord," all those who have attained to the state of Siva,
as the Lords of the Mantras, Maheswara, the emancipated souls who have
become Sivas, and the inspired teachers (_váchakas_), together with
all the various means, as initiation, &c., for obtaining the state of
Siva. Thus has been explained the first category, the Lord (_pati_).
We now proceed to explain the second category, the soul (_pasu_). The
individual soul which is also known by such synonyms as the
non-atomic,[128] the _Kshetrajña_, or knower of the body,[129] &c., is
the _Pasu_. For we must not say with the Chárvákas that it is the same
as the body, since on this view we could not account for memory, as
there is a proverb that one man cannot remember what another has seen.
Nor may we say with the Naiyáyikas that it is cognisable by
perception,[130] as this would involve an _ad infinitum_ regressus. As
has been said--
"If the soul were cognisable, there would need to be again a
second knower;[131]
"And this would require another still, if the second were
itself to be known."
Nor must we hold it non-pervading with the Jainas, nor momentary with
the Bauddhas, since it is not limited by space or time. As has been
said--
"That object which is unlimited in its nature by space or
time,
"They hold to be eternal and pervading,--hence the soul's
all-pervadingness and eternity."
Nor may we say with the Vedántin that it is only one, since the
apportionment of different fruits proves that there are many
individual souls; nor with the Sánkhyas that it is devoid of action,
since, when all the various "fetters" are removed, Sruti informs us of
a state of identity with Siva, which consists in intelligence in the
form of an eternal and infinite vision and action.[132] This has been
declared in the Srímat Mrigendra--
"It is revealed that identity with Siva results when all
fetters are removed."
And again--
"Intelligence consists in vision and action, and since in
his soul
"This exists always and on every side, therefore, after
liberation, Sruti calls it that which faces every way."
It is also said in the Tattva-prakása--
"The liberated souls are themselves Sivas, but these are
liberated by his favour;
"He is to be known as the one eternally liberated, whose
body is the five Mantras."
Now the souls are threefold, as denominated _vijñánákaláh_,
_pralayákaláh_, and _sakaláh_.[133] (_a._) The first are those who are
under the influence of _mala_ only, since their actions are cancelled by
receiving their proper fruits, or by abstraction, contemplation, and
knowledge, and since they have no "fetters" in the form of enjoyments,
such as _kalá_, &c. (which fetters would, however, be the cause of
cancelling actions by bringing about their proper fruit). (_b._) The
second are those who are under the influence of _mala_ and _karman_, since
in their case _kalá_, &c., are destroyed by mundane destructions, hence
their name _pralayákala_. (_c._) The third are those who are bound in the
three fetters of _mala_, _máyá_, and _karman_, hence their name _sakala_.
The first class are again subdivided into _samápta-kalusháh_ and
_asamápta-kalusháh_, according as their inherent corruption is perfectly
exhausted or not. The former,--having received the mature penalties of
their corruptions,--are now, as foremost of men and worthy of the
privilege, raised by Siva's favour to the rank of the Lords of Knowledge
(the Vidyesvaras), Ananta, and the rest. This ogdoad of the Lords of
Knowledge is described in the Bahudaivatya--
"Ananta, and Súkshma, and Sivottama,
"Ekanetra, and again Ekarudra and Trimúrttika,
"Sríkantha and Sikhandin,--these are declared to be the
Vidyesvaras."
The latter Siva, in his mercy, raises to the rank of the seventy million
Mantras.[134] All this is explained in the Tattva-prakása.[135] Similarly
Soma-Sambhu has said--
"One class is named _vijñánákala_, the second _pralayákala_,
"The third _sakala_,--these are the three whom the Sástra
regards as objects of mercy.
"The first is united to _mala_ alone, the second to _mala_
and _karma_,
"The third are united to all the tattvas beginning with
_kalá_ and ending with 'earth.'"[136]
The _Pralayákaláh_ are also twofold, as being _pakvapásadvaya_ or not,
_i.e._, those in whom the two remaining fetters are matured, and those in
whom they are not. The former attain liberation, but the latter, by the
power of _karman_, are endowed with the _puryashtaka_[137] body, and pass
through various births. As has been said in the Tattva-prakása--
"Those among the Pralayákalas whose _karman_ and _mala_ are
immature,
"Go, united with the _puryashtaka_ body, into many births by
the power of _karman_."
The _puryashtaka_ is also thus described in the same work--
"The _puryashtaka_ is composed of the internal organ,
thought (_dhí_), _karman_, and the instruments."
This is thus explained by Aghora Siva Áchárya, "the _puryashtaka_ is a
subtile body apportioned to each individual soul, which continues from
the creation until the close of the kalpa, or until liberation: it is
composed of the thirty[138] tattvas beginning with 'earth' and ending
with _kalá_." As has been said in the Tattva-sangraha--
"This set of tattvas, commencing with 'earth' and ending
with _kalá_, is assigned to each soul,
"And wanders by the law of _karman_ through all the bodies
produced by the world."
The following is the full meaning of this passage:--The word
"_internal organ_," which properly includes "mind," "intelligence,"
"egoism," and "reason,"[139] includes also the seven tattvas which
enter into the production of enjoyment [or experience], viz., those
called _kalá_, time, fate, knowledge, concupiscence, nature, and
quality;[140] the words "_thought_" (_dhí_) and _karman_ signify the
five cognisable gross elements, and their originators, the subtile
rudiments. By the word "_instruments_" are comprehended the ten organs
of sense and action.
"But is it not declared in the Srímat Kálottara that 'The set of five,
sound, touch, form, taste and smell, intelligence, mind and egoism,
these constitute the _puryashtaka_?'"
How, then, can any different account be maintained? We grant this, and
hence the venerable Ráma Kantha has explained that sútra in its
literal meaning [_i. e_., as _puryashtaka_, is derived from _ashta_,
"eight"], so why should we be prolix in the discussion? Still, if you
ask how we can reconcile our account with the strict nominal
definition of _puryashtaka_, we reply that there is really no
contradiction, as we maintain that it is composed of a set of eight in
the following manner:--(1.) The five elements; (2.) the five
rudiments; (3.) the five organs of knowledge; (4.) those of action;
(5.) the fourfold internal organ; (6.) their instrument;[141] (7.)
nature [prakriti]; and (8.) the class composed of the five, beginning
with _kalá_, which form a kind of case.[142]
Now in the case of some of those souls who are joined to the
_puryashtaka_ body, Mahesvara Ananta having compassionated them as
possessed of peculiar merit, constitutes them here as lords of the
world; as has been said--
"Mahesvara pities some and grants them to be lords of the
world."
The class called _sakala_ is also divided into two, as _pakvakalusha_
and _apakvakalusha_. As for the former, the Supreme Being, in
conformity with their maturity (_paripáka_), puts forth a power
agreeable thereto, and transfers them to the position of the hundred
and eighteen Lords of the Mantras, signified by the words Mandalí,
&c., as has been said--
"The rest are denominated _sakala_, from their connection
with _Kalá_, &c., seized by time whose mouths are days;
"The Supreme of his own will makes one hundred and eighteen
of these the Lords of the Mantras.
"Eight of these are called _Mandalins_; eight again are
Krodha, &c.;
"Víresa, Sríkantha, and the hundred Rudras,--these together
are the hundred and eighteen."
In their case again, the Supreme, having assumed the form of a
teacher, stops the continued accession of maturity and contracts his
manifested power, and ultimately grants to them liberation by the
process of initiation; as has been said--
"These creatures whose _mala_ is matured, by putting forth a
healing power,
"He, assuming the form of a teacher, unites by initiation to
the highest principle."
It is also said in the Srímad Mrigendra--
"He removes from that infinitesimal soul all the bonds which
previously exerted a contrary influence over it."[143]
All this has been explained at great length by Náráyana-Kantha, and
there it is to be studied; but we are obliged to pass on through fear
of prolixity.
But as for the second class, or those called _apakvakalusha_, the
Supreme Being, as impelled by the desert of their respective actions,
appoints them, as bound and endued with infinitesimal bodies, to enjoy
the rewards of their previous actions.[144] As has been said--
"The other souls, bound [in their material bonds] he
appoints to enjoy their various deserts,
"According to their respective actions: such are the various
kinds of souls."
We now proceed to describe the third category, matter (or _pása_).
This is fourfold, _mala_,[1] _karman_, _máyá_, and _rodha-sakti_.[145]
But it may be objected, "Is it not said in the Saiva Ágamas that the
chief things are the Lord, souls, and matter? Now the Lord has been
shown to mean Siva, 'souls' mean atoms (or beings endowed with atomic
bodies), and matter (or 'bond') is said to be the pentad,[146] hence
matter will be fivefold. How then is it now reckoned to be only
fourfold?" To this we reply as follows:--Although the _vindu_ or nasal
dot, which is the germinal atom of _máyá_, and is called a
Siva-tattva, may be well regarded as material in comparison with the
highest liberation as defined by the attainment of the state of Siva,
still it cannot really be considered as matter when we remember that
it is a secondary kind of liberation as causing the attainment of the
state of such deities as Vidyesvara, &c. Thus we see there is no
contradiction. Hence it has been said in the Tattva-prakása--
"The bonds of matter will be fourfold."
And again in the Srímad Mrigendra--
"The enveloper-controller (_mala_), the overpowerer
(_rodha_), action, and the work of Máyá,
"These are the four 'bonds,' and they are collectively
called by the name of 'merit.'"
The following is the meaning of this couplet:--
(1.) "Enveloping," because _mala_ exceedingly obscures and veils the
soul's powers of vision and action; "controlling," because _mala_, a
natural impurity, controls the soul by its independent influence. As
has been said--
"_Mala_, though itself one, by manifold influence interrupts
the soul's vision and action;
"It is to be regarded as the husk in rice or rust on
copper."[147]
(2.) The "overpowerer" is the obscuring power; this is called a "bond"
[or matter] in a metaphorical sense, since this energy of Siva
obscures the soul by superintending matter [rather than by itself
partaking of the nature of matter].
Thus it has been said--
"Of these I am the chief energy, and the gracious friend of
all,
"I am metaphorically called _pása_,[148] because I follow
desert."
(3.) Action [or rather its consequences, _karman_] as being performed
by those who desire the fruit. It is in the form of merit or demerit,
like the seed and shoot, and it is eternal in a never-beginning
series. As has been said in the Srímat Kirana--
"As _Mala_ has no beginning, its least actions are
beginningless:
"If an eternal character is thus established, then what
cause could produce any change therein?"
(4.) "_Máyá_," because herein as an energy of the Divine Being all
the world is potentially contained (_máti_) at a mundane destruction,
and again at a creation it all comes (_yáti_) into manifestation,
hence the derivation of the name. This has been said in the Srímat
Saurabheya--
"The effects, as a form of the Divine energy, are absorbed
therein at a mundane destruction,
"And again at a renovation it is manifested anew in the form
of effects as _kalá_, &c."[149]
Although much more might be added on this topic, yet we stop here
through fear of extending this treatise too far. Thus have the three
categories been declared,--the Lord, the soul, and matter.
A different mode of treating the subject is found in the
Jñánaratnávalí, &c., in such lines as--
"The Lord, knowledge, ignorance, the soul, matter, and the
cause
"Of the cessation thereof,--these are collectively the six
categories."
But our readers must seek for full information from the work itself.
Thus our account of the system is complete.
E. B. C.
FOOTNOTES:
[Footnote 112: Colebrooke speaks of the _Pasupati-sástra_
(_Mahesvara-siddhánta or Sivágama_), as the text-book of the Pásupata
sect. The Ágamas are said to be twenty-eight (see their names in the
Rev. T. Foulkes' "Catechism of the Saiva Religion").]
[Footnote 113: "There must be three eternal entities, Deity, soul,
matter;" "as the water is co-eternal with the sea and the salt with
the water, so soul is co-eternal with the Deity, and _pása_ is
eternally co-existent with soul" (J. A. O. S. iv. pp. 67, 85). In p.
58 we find the _advaita_ of the Vedánta attacked. In p. 62 it is said
that the soul is eternally entangled in matter, and God carries on his
five operations (see _infra_) to disentangle it, bringing out all that
is required for previous desert.]
[Footnote 114: These four feet are the four stages of religious life
(see J. A. O. S. iv. pp. 135, 180), called in Tamil _sarithei_,
_kirikei_, _yokam_, and _gnánam_. The first is the stage of practical
piety and performance of the prescribed duties and rites; the second
is that of the "confirmatory sacrament" and the five purifications
involved in true _pújá_; the third is that of the eight observances of
the yogin; the fourth is that of knowledge which prepares the soul for
intimate union with God.]
[Footnote 115: Cf. Colebrooke, _Essays_ (2d ed.), vol. i. p. 315.]
[Footnote 116: _Nyáyena_ may here mean "argument."]
[Footnote 117: _Scil._ if there were only one cause there would be
only one invariable effect. The very existence of various effects
proves that there must be other concurrent causes (as human actions)
necessary. The argument seems to me to require here this unnatural
stress to be laid on _eva_, but this is certainly not the original
meaning of the passage; it occurs Mahábhárata, iii. 1144 (cf.
Gaudapáda, S. Kár. 61).]
[Footnote 118: In p. 82, line 3, _infra_, I read
_Karanásambhaváchcha_.]
[Footnote 119: This may be the same with the Meykánda of the Tamil
work in J. A. O. S. His poem was called the _Mrigendra_(?).]
[Footnote 120: Should we read _távad anasarírah_ in p. 83, line 2?]
[Footnote 121: I retain this word, see _infra._]
[Footnote 122: "_Máyá_ (or Prakriti) is the material, Sakti the
instrumental, and Deity the efficient cause" (J. A. O. S. iv. p. 55).]
[Footnote 123: These are the five first names of the eleven mantras
which are included in the five _kalás_ (J. A. O. S. iv. pp. 238-243).
The Sivalinga (the visible object of worship for the enlightened) is
composed of mantras, and is to be regarded as the body of Siva (see J.
A. O. S. iv. p. 101). These five mantras are given in the inverse
order in Taitt. Áranyaka, x. 43-47 (cf. _Nyáyá-málávist._ p. 3).]
[Footnote 124: These are the operations of the five manifestations of
Siva (see J. A. O. S. iv. 8, 18) which in their descending order are
_Sáthákkiyam_ (_i.e._, _Sadákshaya?_) or _Sadá-Siva_, who is Siva and
Sakti combined, and the source of grace to all souls; _Ichchuran_ or
_Mayesuran_, the obscure; _Sutta-vittei_ (_Suddhavidyá_) which is
properly the Hindu triad, _Rudra_, _Vishnu_, and _Brahma_. They are
respectively symbolised by the _náda_, _vindu_, _m_, _u_, and _a_ of
Om.]
[Footnote 125: In Wilson's Mackenzie Cat. i. p. 138, we find a Tántrik
work, the _Narapati-jaya-charyá_, ascribed to Bhoja the king of Dhár.]
[Footnote 126: Ananta is a name of Siva in the Atharva-siras Upanishad
(see Indische Stud. i. 385).]
[Footnote 127: This is the fourth of the twenty-eight Ágamas (see
Foulkes' Catechism).]
[Footnote 128: _Anu?_ "The soul, when clothed with these primary
things (desire, knowledge, action, &c.), is an exceedingly small body"
(Foulkes). Ananu is used as an epithet of Brahman in Brihad Ar. Up.
iii. 8. 8.]
[Footnote 129: See Ind. Studien, i. 301.]
[Footnote 130: The mind or internal sense perceives soul (see Bháshá
Parichchheda, sloka 49).]
[Footnote 131: Delete the _iti_ in p. 84, line 5, _infra_.]
[Footnote 132: Cf. the Nakulísa Pásupatas, p. 76, 4 (_supra_, p.
103).]
[Footnote 133: For these three classes see J. A. O. S. iv. pp. 87,
137. They are there described as being respectively under the
influence of _ánavam malam_ only, or this with _kanmam malam_, or
these with _mayei malam_. The _ánavam_ is described as original sin,
or that source of evil which was always attached to the soul; _kanmam_
is that fate which inheres in the soul's organism and metes out its
deserts; _mayei_ is matter in its obscuring or entangling power, the
source of the senses. Mádhava uses "_kalá_," &c., for _máyá_. The
reason is to be found in J. A. O. S. p. 70, where it is said that the
five _vidyátattvas_ (_kalá_, _vidyá_, _rága_, _niyati_, and _kalá_)
and the twenty-four _átmatattvas_ (_sc._ the gross and subtile
elements, and organs of sense and action, with the intellectual
faculties _manas_, _buddhi_, _ahamkára_, and _chitta_), are all
developed from _máyá_. This exactly agrees with the quotation from
Soma Sambhu, _infra_. We may compare with it what Mádhava says, p. 77,
in his account of the Nakulísa Pásupatas, where he describes _kalá_ as
unintelligent, and composed of the five elements, the five
_tanmátras_, and the ten organs, with _buddhi_, _ahamkára_ and
_manas_.]
[Footnote 134: See J. A. O. S. iv. p. 137. I read _anugrahakaranát_ in
p. 86, line 3.]
[Footnote 135: I omit the quotation, as it only repeats the preceding.
It, however, names the three classes as _vijñána-kevala_,
_pralaya-kevala_, and _sakala_.]
[Footnote 136: _I.e._, thus including five of the _vidyátattvas_ and
all the twenty-four _átmatattvas_.]
[Footnote 137: This term seems to be derived from _purí_, "body" (cf.
_purisaya_ for _purusha_, Brihad Ár. Up. ii. 5, 18), and _ashtaka_
(cf. also the Sánkhya Pravachana Bháshya, p. 135).]
[Footnote 138: Or rather thirty-one?]
[Footnote 139: _Manas_, _buddhi_, _ahamkára_, _chitta_.]
[Footnote 140: These are the seven _vidyá-tattvas_, _kalá_, _kála_,
_niyati_ (fate), _vidyá_, _rága_, _prakriti_, and _guna_. Hoisington,
however, puts _purushan_ "the principle of life," instead of _guna_,
which seems better, as the three _gunas_ are included in _prakriti_.
He translates _kalá_ by "continency," and describes it as "the power
by which the senses are subdued and the carnal self brought into
subjection."]
[Footnote 141: This "instrument" (_karana_) seems to mean what
Hoisington calls _purushan_ or "the principle of life which
establishes or supports the whole system in its operation;" he makes
it one of the seven _vidyátattvas_. According to Mádhava, it should be
what he calls _guna_.]
[Footnote 142: The thirty-one _tattvas_ are as follow:--Twenty-four
_átmatattvas_, five elements, five _tanmátras_, ten organs of sense
and action, four organs of the _antahkarana_, and seven _vidyátattvas_
as enumerated above. (See J. A. O. S. iv. pp. 16-17.)]
[Footnote 143: I take _anu_ in this verse as the soul, but it may mean
the second kind of _mala_ mentioned by Hoisington. The first kind of
_mala_ is the _máyá-mala_, the second _ánava-mala_, the third
_kanma-mala_ (_karman_).]
[Footnote 144: "The soul, when clothed with these primary things
(desire, knowledge, action, the _kaládipanchaka_, &c.), is an
exceedingly small body" (Foulkes). One of the three _malas_ is called
_ánava_, and is described as the source of sin and suffering to
souls.]
[Footnote 145: The first three are the three kinds of _mala_ in the J.
A. O. S., viz., _ánavam_, _kanmam_, and _máyei_, the last is the
"obscuring" power of Máyesuran (cf. vol. iv. pp. 13, 14). The Saivas
hold that Pása, like the Sánkhya Prakriti, is in itself eternal,
although its connection with any particular soul is temporary (see J.
A. O. S. iv. p. 228).]
[Footnote 146: These are the five, _vindu_, _mala_, _karman_, _máyá_,
and _rodhasakti_. _Vindu_ is described in Foulkes' translation of the
Siva-prakása-patalai: "A sound proceeds out of the mystical syllable
_om_;... and in that sound a rudimentary atom of matter is developed.
From this atom are developed the four sounds, the fifty-one Sanskrit
letters, the Vedas, Mantras, &c., the bodily, intellectual, and
external enjoyments of the soul that have not attained to spiritual
knowledge at the end of each period of the world's existence, and have
been swept away by the waters of the world-destroying deluge; after
these the three stages of heavenly happiness are developed, to be
enjoyed by the souls that have a favourable balance of meritorious
deeds, or have devoted themselves to the service of God or the
abstract contemplation of the Deity, viz., (1.) the enjoyment of the
abode of Siva; (2.) that of near approach to him; (3.) that of union
with him." _Vindu_ is similarly described, J. A. O. S. iv. pp. 152,
153 (cf. also Weber, _Rámatápanyía Up_. pp. 312-315).]
[Footnote 147: See the same illustrations in J. A. O. S. iv. p. 150.]
[Footnote 148: Some forced derivation seems here intended as of _pása_
from _paschát_.]
[Footnote 149: In p. 90, line 2, read _sá káryena_.]