Reading section 16

"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_.]

CHAPTER VIII.

THE PRATYABHIJNA-DARSANA, OR RECOGNITIVE SYSTEM.

Other Máhesvaras are dissatisfied with the views set out in the Saiva system as erroneous in attributing to motiveless and insentient things causality (in regard to the bondage and liberation of transmigrating spirits). They therefore seek another system, and proclaim that the construction of the world (or series of environments of those spirits) is by the mere will of the Supreme Lord. They pronounce that this Supreme Lord, who is at once other than and the same with the several cognitions and _cognita_, who is identical with the transcendent self posited by one's own consciousness, by rational proof, and by revelation, and who possesses independence, that is, the power of witnessing all things without reference to aught ulterior, gives manifestation, in the mirror of one's own soul, to all entities[150] as if they were images reflected upon it. Thus looking upon recognition as a new method for the attainment of ends and of the highest end, available to all men alike, without any the slightest trouble and exertion, such as external and internal worship, suppression of the breath, and the like, these Máhesvaras set forth the system of recognition (_pratyabhijñá_). The extent of this system is thus described by one of their authorities--

"The aphorisms, the commentary, the gloss, the two explications, the greater and the less,

"The five topics, and the expositions,--such is the system of recognition."

The first aphorism in their text-book is as follows[151]:--

"Having reached somehow or other the condition of a slave of Mahesvara, and wishing also to help mankind,