FOOTNOTES:

"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."

"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."

"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, Śruti informs us of a state of identity with Śiva, which consists in intelligence in the form of an eternal and infinite vision and action.[132]This has been declared in the Śrímat Mṛigendra—

"It is revealed that identity with Śiva 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, Śruti calls it that which faces every way."

"Intelligence consists in vision and action, and since in his soul

"This exists always and on every side, therefore, after liberation, Śruti calls it that which faces every way."

It is also said in the Tattva-prakáśa—

"The liberated souls are themselves Śivas, but these are liberated by his favour;"He is to be known as the one eternally liberated, whose body is the five Mantras."

"The liberated souls are themselves Śivas, 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 denominatedvijñánákaláḥ,pralayákaláḥ, andsakaláḥ.[133](a.) The first are those who are under the influence ofmalaonly, since their actions are cancelled by receiving their proper fruits, orby abstraction, contemplation, and knowledge, and since they have no "fetters" in the form of enjoyments, such askalá, &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 ofmalaandkarman, since in their casekalá, &c., are destroyed by mundane destructions, hence their namepralayákala. (c.) The third are those who are bound in the three fetters ofmala,máyá, andkarman, hence their namesakala. The first class are again subdivided intosamápta-kalusháḥandasamápta-kalusháḥ, 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 Śiva's favour to the rank of the Lords of Knowledge (the Vidyeśvaras), Ananta, and the rest. This ogdoad of the Lords of Knowledge is described in the Bahudaivatya—

"Ananta, and Súkshma, and Śivottama,"Ekanetra, and again Ekarudra and Trimúrttika,"Śríkaṇṭha and Śikhaṇḍin,—these are declared to be the Vidyeśvaras."

"Ananta, and Súkshma, and Śivottama,

"Ekanetra, and again Ekarudra and Trimúrttika,

"Śríkaṇṭha and Śikhaṇḍin,—these are declared to be the Vidyeśvaras."

The latter Śiva, in his mercy, raises to the rank of the seventy million Mantras.[134]All this is explained in the Tattva-prakáśa.[135]Similarly Soma-Śambhu has said—

"One class is namedvijñánákala, the secondpralayákala,"The thirdsakala,—these are the three whom the Śástra regards as objects of mercy."The first is united tomalaalone, the second tomalaandkarma,"The third are united to all the tattvas beginning withkaláand ending with 'earth.'"[136]

"One class is namedvijñánákala, the secondpralayákala,

"The thirdsakala,—these are the three whom the Śástra regards as objects of mercy.

"The first is united tomalaalone, the second tomalaandkarma,

"The third are united to all the tattvas beginning withkaláand ending with 'earth.'"[136]

ThePralayákaláḥare also twofold, as beingpakvapáśadvayaor 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 ofkarman, are endowed with thepuryashṭaka[137]body, and pass through various births. As has been said in the Tattva-prakáśa—

"Those among the Pralayákalas whosekarmanandmalaare immature,"Go, united with thepuryashṭakabody, into many births by the power ofkarman."

"Those among the Pralayákalas whosekarmanandmalaare immature,

"Go, united with thepuryashṭakabody, into many births by the power ofkarman."

Thepuryashṭakais also thus described in the same work—

"Thepuryashṭakais composed of the internal organ, thought (dhí),karman, and the instruments."

This is thus explained by Aghora Śiva Áchárya, "thepuryashṭakais 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 withkalá." As has been said in the Tattva-sangraha—

"This set of tattvas, commencing with 'earth' and ending withkalá, is assigned to each soul,"And wanders by the law ofkarmanthrough all the bodies produced by the world."

"This set of tattvas, commencing with 'earth' and ending withkalá, is assigned to each soul,

"And wanders by the law ofkarmanthrough 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 calledkalá, time, fate, knowledge, concupiscence, nature, and quality;[140]thewords "thought" (dhí) andkarmansignify 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 Śrímat Kálottara that 'The set of five, sound, touch, form, taste and smell, intelligence, mind and egoism, these constitute thepuryashṭaka?'"

How, then, can any different account be maintained? We grant this, and hence the venerable Ráma Kaṇṭha has explained that sútra in its literal meaning [i. e., aspuryashṭaka, is derived fromashṭa, "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 ofpuryashṭaka, 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 [prakṛiti]; and (8.) the class composed of the five, beginning withkalá, which form a kind of case.[142]

Now in the case of some of those souls who are joined to thepuryashṭakabody, Maheśvara Ananta having compassionated them as possessed of peculiar merit, constitutes them here as lords of the world; as has been said—

"Maheśvara pities some and grants them to be lords of the world."

The class calledsakalais also divided into two, aspakvakalushaandapakvakalusha. 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 Maṇḍalí, &c., as has been said—

"The rest are denominatedsakala, from their connection withKalá, &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 calledMaṇḍalins; eight again are Krodha, &c.;"Víreśa, Śríkaṇṭha, and the hundred Rudras,—these together are the hundred and eighteen."

"The rest are denominatedsakala, from their connection withKalá, &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 calledMaṇḍalins; eight again are Krodha, &c.;

"Víreśa, Śríkaṇṭha, 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 whosemalais matured, by putting forth a healing power,"He, assuming the form of a teacher, unites by initiation to the highest principle."

"These creatures whosemalais 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 Mṛigendra—

"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 Náráyaṇa-Kaṇṭha, 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 calledapakvakalusha, 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."

"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 (orpáśa). This is fourfold,mala,[1]karman,máyá, androdha-śakti.[145]But it may be objected, "Is it not said in the Śaiva Ágamas that the chief things are the Lord, souls, and matter? Now the Lord has been shown to mean Śiva, '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 thevinduor nasal dot, which is the germinal atom ofmáyá, and is called a Śiva-tattva, may be well regarded as material in comparison with the highest liberation as defined by the attainment of the state of Śiva, 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 Vidyeśvara, &c. Thus we seethere is no contradiction. Hence it has been said in the Tattva-prakáśa—

"The bonds of matter will be fourfold."

And again in the Srímad Mṛigendra—

"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 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," becausemalaexceedingly obscures and veils the soul's powers of vision and action; "controlling," becausemala, 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]

"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 Śiva 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 calledpáśa,[148]because I follow desert."

"Of these I am the chief energy, and the gracious friend of all,

"I am metaphorically calledpáśa,[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 Śrímat Kiraṇa—

"AsMalahas no beginning, its least actions are beginningless:"If an eternal character is thus established, then what cause could produce any change therein?"

"AsMalahas 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 Śrímat 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 askalá, &c."[149]

"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 askalá, &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."

"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:[112]Colebrooke speaks of thePaśupati-sástra(Maheśvara-siddhánta or Sivágama), as the text-book of the Páśupata sect. The Ágamas are said to be twenty-eight (see their names in the Rev. T. Foulkes' "Catechism of the Śaiva Religion").[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, andpáśais eternally co-existent with soul" (J. A. O. S. iv. pp. 67, 85). In p. 58 we find theadvaitaof the Vedánta attacked. In p. 62 it is said that the soul is eternally entangled in matter, and God carries on his five operations (seeinfra) to disentangle it, bringing out all that is required for previous desert.[114]These four feet are the four stages of religious life (see J. A. O. S. iv. pp. 135, 180), called in Tamilsarithei,kirikei,yokam, andgnánam. 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 truepújá; 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.[115]Cf. Colebrooke,Essays(2d ed.), vol. i. p. 315.[116]Nyáyenamay here mean "argument."[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 oneva, but this is certainly not the original meaning of the passage; it occurs Mahábhárata, iii. 1144 (cf. Gauḍapáda, S. Kár. 61).[118]In p. 82, line 3,infra, I readKaraṇásambhaváchcha.[119]This may be the same with the Meykáṇḍa of the Tamil work in J. A. O. S. His poem was called theMṛigendra(?).[120]Should we readtávad anaśaríraḥin p. 83, line 2?[121]I retain this word, seeinfra.[122]"Máyá(or Prakṛiti) is the material, Śakti the instrumental, and Deity the efficient cause" (J. A. O. S. iv. p. 55).[123]These are the five first names of the eleven mantras which are included in the fivekalás(J. A. O. S. iv. pp. 238-243). The Śivalinga (the visible object of worship for the enlightened) is composed of mantras, and is to be regarded as the body of Śiva (see J. A. O. S. iv. p. 101). These five mantras are given in the inverse order in Taitt. Áraṇyaka, x. 43-47 (cf.Nyáyá-málávist.p. 3).[124]These are the operations of the five manifestations of Śiva (see J. A. O. S. iv. 8, 18) which in their descending order areSáthákkiyam(i.e.,Sadákshaya?) orSadá-Śiva, who is Śiva and Śakti combined, and the source of grace to all souls;IchchuranorMayesuran, the obscure;Sutta-vittei(Śuddhavidyá) which is properly the Hindu triad,Rudra,Vishṇu, andBrahma. They are respectively symbolised by thenáda,vindu,m,u, andaof Om.[125]In Wilson's Mackenzie Cat. i. p. 138, we find a Tántrik work, theNarapati-jaya-charyá, ascribed to Bhoja the king of Dhár.[126]Ananta is a name of Śiva in the Atharva-śiras Upanishad (see Indische Stud. i. 385).[127]This is the fourth of the twenty-eight Ágamas (see Foulkes' Catechism).[128]Aṇu?"The soul, when clothed with these primary things (desire, knowledge, action, &c.), is an exceedingly small body" (Foulkes). Anaṇu is used as an epithet of Brahman in Bṛihad Ar. Up. iii. 8. 8.[129]See Ind. Studien, i. 301.[130]The mind or internal sense perceives soul (see Bháshá Parichchheda, śloka 49).[131]Delete theitiin p. 84, line 5,infra.[132]Cf. the Nakulíśa Páśupatas, p. 76, 4 (supra, p. 103).[133]For these three classes see J. A. O. S. iv. pp. 87, 137. They are there described as being respectively under the influence ofáṇavam malamonly, or this withkanmam malam, or these withmayei malam. Theáṇavamis described as original sin, or that source of evil which was always attached to the soul;kanmamis that fate which inheres in the soul's organism and metes out its deserts;mayeiis matter in its obscuring or entangling power, the source of the senses. Mádhava uses "kalá," &c., formáyá. The reason is to be found in J. A. O. S. p. 70, where it is said that the fivevidyátattvas(kalá,vidyá,rága,niyati, andkalá) and the twenty-fourátmatattvas(sc.the gross and subtile elements, and organs of sense and action, with the intellectual facultiesmanas,buddhi,ahaṃkára, andchitta), are all developed frommáyá. This exactly agrees with the quotation from Soma Śambhu,infra. We may compare with it what Mádhava says, p. 77, in his account of the Nakulíśa Páśupatas, where he describeskaláas unintelligent, and composed of the five elements, the fivetanmátras, and the ten organs, withbuddhi,ahaṃkáraandmanas.[134]See J. A. O. S. iv. p. 137. I readanugrahakaraṇátin p. 86, line 3.[135]I omit the quotation, as it only repeats the preceding. It, however, names the three classes asvijñána-kevala,pralaya-kevala, andsakala.[136]I.e., thus including five of thevidyátattvasand all the twenty-fourátmatattvas.[137]This term seems to be derived frompurí, "body" (cf.puriśayaforpurusha, Bṛihad Ár. Up. ii. 5, 18), andashṭaka(cf. also the Sánkhya Pravachana Bháshya, p. 135).[138]Or rather thirty-one?[139]Manas,buddhi,ahaṃkára,chitta.[140]These are the sevenviḍyá-tattvas,kalá,kála,niyati(fate),vidyá,rága,prakṛiti, andguṇa. Hoisington, however, putspurushan"the principle of life," instead ofguṇa, which seems better, as the threeguṇasare included inprakṛiti. He translateskaláby "continency," and describes it as "the power by which the senses are subdued and the carnal self brought into subjection."[141]This "instrument" (karaṇa) seems to mean what Hoisington callspurushanor "the principle of life which establishes or supports the whole system in its operation;" he makes it one of the sevenvidyátattvas. According to Mádhava, it should be what he callsguṇa.[142]The thirty-onetattvasare as follow:—Twenty-fourátmatattvas, five elements, fivetanmátras, ten organs of sense and action, four organs of theantaḥkaraṇa, and sevenvidyátattvasas enumerated above. (See J. A. O. S. iv. pp. 16-17.)[143]I takeaṇuin this verse as the soul, but it may mean the second kind ofmalamentioned by Hoisington. The first kind ofmalais themáyá-mala, the secondáṇava-mala, the thirdkanma-mala(karman).[144]"The soul, when clothed with these primary things (desire, knowledge, action, thekaládipanchaka, &c.), is an exceedingly small body" (Foulkes). One of the threemalasis calledáṇava, and is described as the source of sin and suffering to souls.[145]The first three are the three kinds ofmalain the J. A. O. S., viz.,áṇavam,kanmam, andmáyei, the last is the "obscuring" power of Máyesuran (cf. vol. iv. pp. 13, 14). The Śaivas hold that Páśa, like the Sánkhya Prakṛiti, is in itself eternal, although its connection with any particular soul is temporary (see J. A. O. S. iv. p. 228).[146]These are the five,vindu,mala,karman,máyá, androdhaśakti.Vinduis described in Foulkes' translation of the Śiva-prakáśa-patalai: "A sound proceeds out of the mystical syllableom;... 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 Śiva; (2.) that of near approach to him; (3.) that of union with him."Vinduis similarly described, J. A. O. S. iv. pp. 152, 153 (cf. also Weber,Rámatápanyía Up. pp. 312-315).[147]See the same illustrations in J. A. O. S. iv. p. 150.[148]Some forced derivation seems here intended as ofpáśafrompaśchát.[149]In p. 90, line 2, readsá káryeṇa.

[112]Colebrooke speaks of thePaśupati-sástra(Maheśvara-siddhánta or Sivágama), as the text-book of the Páśupata sect. The Ágamas are said to be twenty-eight (see their names in the Rev. T. Foulkes' "Catechism of the Śaiva Religion").

[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, andpáśais eternally co-existent with soul" (J. A. O. S. iv. pp. 67, 85). In p. 58 we find theadvaitaof the Vedánta attacked. In p. 62 it is said that the soul is eternally entangled in matter, and God carries on his five operations (seeinfra) to disentangle it, bringing out all that is required for previous desert.

[114]These four feet are the four stages of religious life (see J. A. O. S. iv. pp. 135, 180), called in Tamilsarithei,kirikei,yokam, andgnánam. 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 truepújá; 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.

[115]Cf. Colebrooke,Essays(2d ed.), vol. i. p. 315.

[116]Nyáyenamay here mean "argument."

[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 oneva, but this is certainly not the original meaning of the passage; it occurs Mahábhárata, iii. 1144 (cf. Gauḍapáda, S. Kár. 61).

[118]In p. 82, line 3,infra, I readKaraṇásambhaváchcha.

[119]This may be the same with the Meykáṇḍa of the Tamil work in J. A. O. S. His poem was called theMṛigendra(?).

[120]Should we readtávad anaśaríraḥin p. 83, line 2?

[121]I retain this word, seeinfra.

[122]"Máyá(or Prakṛiti) is the material, Śakti the instrumental, and Deity the efficient cause" (J. A. O. S. iv. p. 55).

[123]These are the five first names of the eleven mantras which are included in the fivekalás(J. A. O. S. iv. pp. 238-243). The Śivalinga (the visible object of worship for the enlightened) is composed of mantras, and is to be regarded as the body of Śiva (see J. A. O. S. iv. p. 101). These five mantras are given in the inverse order in Taitt. Áraṇyaka, x. 43-47 (cf.Nyáyá-málávist.p. 3).

[124]These are the operations of the five manifestations of Śiva (see J. A. O. S. iv. 8, 18) which in their descending order areSáthákkiyam(i.e.,Sadákshaya?) orSadá-Śiva, who is Śiva and Śakti combined, and the source of grace to all souls;IchchuranorMayesuran, the obscure;Sutta-vittei(Śuddhavidyá) which is properly the Hindu triad,Rudra,Vishṇu, andBrahma. They are respectively symbolised by thenáda,vindu,m,u, andaof Om.

[125]In Wilson's Mackenzie Cat. i. p. 138, we find a Tántrik work, theNarapati-jaya-charyá, ascribed to Bhoja the king of Dhár.

[126]Ananta is a name of Śiva in the Atharva-śiras Upanishad (see Indische Stud. i. 385).

[127]This is the fourth of the twenty-eight Ágamas (see Foulkes' Catechism).

[128]Aṇu?"The soul, when clothed with these primary things (desire, knowledge, action, &c.), is an exceedingly small body" (Foulkes). Anaṇu is used as an epithet of Brahman in Bṛihad Ar. Up. iii. 8. 8.

[129]See Ind. Studien, i. 301.

[130]The mind or internal sense perceives soul (see Bháshá Parichchheda, śloka 49).

[131]Delete theitiin p. 84, line 5,infra.

[132]Cf. the Nakulíśa Páśupatas, p. 76, 4 (supra, p. 103).

[133]For these three classes see J. A. O. S. iv. pp. 87, 137. They are there described as being respectively under the influence ofáṇavam malamonly, or this withkanmam malam, or these withmayei malam. Theáṇavamis described as original sin, or that source of evil which was always attached to the soul;kanmamis that fate which inheres in the soul's organism and metes out its deserts;mayeiis matter in its obscuring or entangling power, the source of the senses. Mádhava uses "kalá," &c., formáyá. The reason is to be found in J. A. O. S. p. 70, where it is said that the fivevidyátattvas(kalá,vidyá,rága,niyati, andkalá) and the twenty-fourátmatattvas(sc.the gross and subtile elements, and organs of sense and action, with the intellectual facultiesmanas,buddhi,ahaṃkára, andchitta), are all developed frommáyá. This exactly agrees with the quotation from Soma Śambhu,infra. We may compare with it what Mádhava says, p. 77, in his account of the Nakulíśa Páśupatas, where he describeskaláas unintelligent, and composed of the five elements, the fivetanmátras, and the ten organs, withbuddhi,ahaṃkáraandmanas.

[134]See J. A. O. S. iv. p. 137. I readanugrahakaraṇátin p. 86, line 3.

[135]I omit the quotation, as it only repeats the preceding. It, however, names the three classes asvijñána-kevala,pralaya-kevala, andsakala.

[136]I.e., thus including five of thevidyátattvasand all the twenty-fourátmatattvas.

[137]This term seems to be derived frompurí, "body" (cf.puriśayaforpurusha, Bṛihad Ár. Up. ii. 5, 18), andashṭaka(cf. also the Sánkhya Pravachana Bháshya, p. 135).

[138]Or rather thirty-one?

[139]Manas,buddhi,ahaṃkára,chitta.

[140]These are the sevenviḍyá-tattvas,kalá,kála,niyati(fate),vidyá,rága,prakṛiti, andguṇa. Hoisington, however, putspurushan"the principle of life," instead ofguṇa, which seems better, as the threeguṇasare included inprakṛiti. He translateskaláby "continency," and describes it as "the power by which the senses are subdued and the carnal self brought into subjection."

[141]This "instrument" (karaṇa) seems to mean what Hoisington callspurushanor "the principle of life which establishes or supports the whole system in its operation;" he makes it one of the sevenvidyátattvas. According to Mádhava, it should be what he callsguṇa.

[142]The thirty-onetattvasare as follow:—Twenty-fourátmatattvas, five elements, fivetanmátras, ten organs of sense and action, four organs of theantaḥkaraṇa, and sevenvidyátattvasas enumerated above. (See J. A. O. S. iv. pp. 16-17.)

[143]I takeaṇuin this verse as the soul, but it may mean the second kind ofmalamentioned by Hoisington. The first kind ofmalais themáyá-mala, the secondáṇava-mala, the thirdkanma-mala(karman).

[144]"The soul, when clothed with these primary things (desire, knowledge, action, thekaládipanchaka, &c.), is an exceedingly small body" (Foulkes). One of the threemalasis calledáṇava, and is described as the source of sin and suffering to souls.

[145]The first three are the three kinds ofmalain the J. A. O. S., viz.,áṇavam,kanmam, andmáyei, the last is the "obscuring" power of Máyesuran (cf. vol. iv. pp. 13, 14). The Śaivas hold that Páśa, like the Sánkhya Prakṛiti, is in itself eternal, although its connection with any particular soul is temporary (see J. A. O. S. iv. p. 228).

[146]These are the five,vindu,mala,karman,máyá, androdhaśakti.Vinduis described in Foulkes' translation of the Śiva-prakáśa-patalai: "A sound proceeds out of the mystical syllableom;... 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 Śiva; (2.) that of near approach to him; (3.) that of union with him."Vinduis similarly described, J. A. O. S. iv. pp. 152, 153 (cf. also Weber,Rámatápanyía Up. pp. 312-315).

[147]See the same illustrations in J. A. O. S. iv. p. 150.

[148]Some forced derivation seems here intended as ofpáśafrompaśchát.

[149]In p. 90, line 2, readsá káryeṇa.

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 andcognita, 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 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."

"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, fromdá).

The wordmankindimports 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 emanatoryprincipiumitself 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 thingshas 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."

"When once the nature of Śiva that resides in all thingshas 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 wordalsoexcludes 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 prepositionupainupapádayami(I set forth) indicates proximity: the result is the bringing of mankind near unto God.

Hence the wordallin the phrasethe 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 wordsthe 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 everyexternal 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.

This same recognition I set forth. To set forth is to enforce. I establish this recognition by a stringent process which renders it convincing. [Such is the articulate development of the first aphorism of the Recognitive Institutes.]

Here it may be asked: If soul is manifested only as consubstantial with God, why this laboured effort to exhibit the recognition? The answer is this:—The recognition is thus exhibited, because though the soul is, as you contend, continually manifested as self-luminous (and therefore identical with God), it is nevertheless under the influence of the cosmothetic illusion manifested as partial, and therefore the recognition must be exhibited by an expansion of the cognitive and active powers in order to achieve the manifestation of the soul as total (the self being to the natural man a part, to the man of insight the whole, of the divine pleroma). Thus, then, the syllogism: This self must be God, because it possesses cognitive and active powers; for so far forth as any one is cognitive and active, to that extent he is a lord, like a lord in the world of everyday life, or like a king, therefore the soul is God. The five-membered syllogism is here employed, because so long as we deal with the illusory order of things, the teaching of the Naiyáyikas may be accepted. It has thus been said by the son of Udayákara—

"What self-luminous self can affirm or deny that self-active and cognitive is Maheśvara the primal being?"Such recognition must be effected by an expansion of the powers, the self being cognised under illusion, and imperfectly discerned."

"What self-luminous self can affirm or deny that self-active and cognitive is Maheśvara the primal being?

"Such recognition must be effected by an expansion of the powers, the self being cognised under illusion, and imperfectly discerned."

And again—

"The continuance of all living creatures in this transmigratory world lasts as long as their respiratoryinvolucrum; knowledge and action are accounted the life of living creatures."Of these, knowledge is spontaneously developed, and action (or ritual), which is best at Káśi,"Is indicated by others also: different from these is real knowledge."

"The continuance of all living creatures in this transmigratory world lasts as long as their respiratoryinvolucrum; knowledge and action are accounted the life of living creatures.

"Of these, knowledge is spontaneously developed, and action (or ritual), which is best at Káśi,

"Is indicated by others also: different from these is real knowledge."

And also—

"The knowledge of these things follows the sequence of those things:"The knower, whose essence is beatitude and knowledge without succession, is Maheśvara."

"The knowledge of these things follows the sequence of those things:

"The knower, whose essence is beatitude and knowledge without succession, is Maheśvara."

Sománandanátha also says—

"He always knows by identity with Śiva: he always knows by identity with the real."

Again at the end of the section on knowledge—

"Unless there were this unity with Śiva, cognitions could not exist as facts of daily life:"Unity with God is proved by the unity of light. He is the one knower (or illuminator of cognitions)."He is Maheśvara, the great Lord, by reason of the unbroken continuity of objects:"Pure knowledge and action are the playful activity of the deity."

"Unless there were this unity with Śiva, cognitions could not exist as facts of daily life:

"Unity with God is proved by the unity of light. He is the one knower (or illuminator of cognitions).

"He is Maheśvara, the great Lord, by reason of the unbroken continuity of objects:

"Pure knowledge and action are the playful activity of the deity."

The following is an explanation of Abhinava-gupta:—The text, "After that as it shines shines the all of things, by the light of that shines diversely thisAll," teaches that God illumines the whole round of things by the glory of His luminous intelligence, and that the diversity or plurality of the object world, whereby the lightwhich irradiates objects is a blue, a yellow light, and the like, arises from diversity of tint cast upon the light by the object. In reality, God is without plurality or difference, as transcending all limitations of space, time, and figure. He is pure intelligence, self-luminousness, the manifester; and thus we may read in the Śaiva aphorisms, "Self is intelligence." His synonymous titles are Intelligential Essence, Unintermitted Cognition, Irrespective Intuition, Existence as a mass of Beatitude, Supreme Domination. This self-same existing self is knowledge.

By pure knowledge and action (in the passage of Sománandanátha cited above) are meant real or transcendent cognition and activity. Of these, the cognition is self-luminousness, the activity is energy constructive of the world or series of spheres of transmigratory experience. This is described in the section on activity—

"He by his power of bliss gives light unto these objects, through the efficacy of his will: this activity is creativeness."

And at the close of the same section—

"The mere will of God, when he wills to become the world under its forms of jar, of cloth, and other objects, is his activity worked out by motive and agent."This process of essence into emanation, whereby if this be that comes to be, cannot be attributed to motiveless, insentient things."

"The mere will of God, when he wills to become the world under its forms of jar, of cloth, and other objects, is his activity worked out by motive and agent.

"This process of essence into emanation, whereby if this be that comes to be, cannot be attributed to motiveless, insentient things."

According to these principles, causality not pertaining either to the insentient or to the non-divine intelligence, the mere will of Maheśvara, the absolute Lord, when he wills to emanate into thousands of forms, as this or that difference, this or that action, this or that modification of entity, of birth, continuance, and the like, in the series of transmigratory environments,—his mere will is his progressively higher and higher activity, that is to say, his universal creativeness.

How he creates the world by his will alone is clearly exhibited in the following illustration—

"The tree or jar produced by the mere will of thaumaturgists, without clay, without seed, continues to serve its proper purpose as tree or jar."

If clay and similar materials were really the substantial cause of the jar and the rest, how could they be produced by the mere volition of the thaumaturgist? If you say: Some jars and some plants are made of clay, and spring from seeds, while others arise from the bare volition of the thaumaturgist; then we should inform you that it is a fact notorious to all the world thatdifferentthings must emanate from different materials.

As for those who say that a jar or the like cannot be made without materials to make it of, and that when a thaumaturgist makes one he does so by putting atoms in motion by his will, and so composing it: they may be informed that unless there is to be a palpable violation of the causal relation,allthe co-efficients, without exception, must be desiderated; to make the jar there must be the clay, the potter's staff, the potter's wheel, and all the rest of it; to make a body there must be the congress of the male and female, and the successive results of that congress. Now, if that be the case, the genesis of a jar, a body, or the like, upon the mere volition of the thaumaturgist, would be hardly possible.

On the other hand, there is no difficulty in supposing that Mahádeva, amply free to remain within or to over-step any limit whatever, the Lord, manifold in his operancy, the intelligent principle, thus operates. Thus it is that Vasuguptáchárya says—

"To him that painted this world-picture without materials, without appliances, without a wall to paint it on,—to him be glory, to him resplendent with the lunar digit, to him that bears the trident."

It may be asked: If the supersensible self be no otherthan God, how comes this implication in successive transmigratory conditions? The answer is given in the section treating of accredited institution—

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