CHAPTER VII
.
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_.]
##