Sarvadarshanasangraha 7

English (machine translation) 7

Language: English

Rejecting this position that the Supreme Lord is an independent cause because it is tainted by the flaws of partiality and cruelty, certain Māheśvaras, viewing the truth of the Śaivāgama Siddhānta as it truly is and putting to the test the position that the Supreme Lord is a cause dependent upon action and the like, put forward another position: that there are three categories according to the division into the Lord (pati), the bound soul (paśu), and the fetter (pāśa).

7.3

Thus it was said by those who know the truth of the tantras:

7.4

"Having summarized in a single sūtra the great tantra,

7.5

which has three categories and four quarters, the teacher of the world declared it again at length."

7.6

The meaning of this [is as follows]: It has three categories in that it contains the three stated categories; it has four quarters in that it contains the four quarters called knowledge (vidyā), ritual action (kriyā), yoga, and conduct (caryā)—this is the great tantra. Among these, because bound souls are non-independent and fetters are non-conscious, the first mention is of the Lord, who is distinct from both. Bound souls come immediately after him due to their common property of being conscious. The remaining fetters are placed at the end: such is the fixed sequence. Because initiation is the cause of the highest aim of human existence, and that cannot be accomplished without knowledge which serves as the means for determining the essential nature of the bound soul, the fetter, and the Lord, and which ascertains the greatness of the mantras, the lords of mantras, and the like, the knowledge-quarter comes first. Immediately following it is the ritual-quarter, which exhibits the multifaceted rules of initiation along with its auxiliary parts. Because the desired attainment is not possible without yoga, the yoga-quarter, which makes known yoga along with its limbs, comes next. Because even yoga does not succeed without conduct consisting in performing the enjoined and avoiding the prohibited, the conduct-quarter, which expounds that, comes last: this is the distinction.

7.7

There, the category of the Lord is recognized as Śiva. Although liberated souls, Vidyeśvaras, and the like also possess Śiva-nature, still they have no independence because of their dependence on the Supreme Lord. And from this, entities such as bodies, organs, and worlds are understood to be effects because of having a composite arrangement. And through that fact of being effects, it is inferred that they are preceded by an intelligent being; thus the establishment of the Supreme Lord is proved by the power of inference.

7.8

[Objection:] To begin with, the fact that the body itself is an effect is unproven. For no body has ever been seen being made anywhere by anyone. [Reply:] True; nevertheless, just because the body is not seen being made by anyone, denial of the perception of an agent is not justified, since it is established by being inferable. To explain: the body and the rest must be effects because of possessing a composite arrangement or because of being perishable, like a pot or the like. And by that fact of being an effect, it is easy to infer that it is preceded by an intelligent being. The subject under dispute possesses an agent, because it is an effect, like a pot. Whatever possesses the stated probans possesses the stated probandum, like a chariot; whatever is not so is not so, like the self. Proof of the validity of the inference to the Supreme Lord has been made elsewhere, so we cease.

7.9

"This creature, ignorant and powerless over its own pleasure and pain,

7.10

prompted by the Lord, would go to heaven or to hell,"

7.11

according to this maxim, the Supreme Lord's status as agent is justified in dependence on the actions performed by living beings. Nor should it be said that independence is contradicted, for no impairment of the agent's independence is observed through dependence on an instrument, as when a king bestows a gift through favor and the like in dependence on the treasurer.

7.12

As has been stated by the perfected teachers:

7.13

"The non-employability of an independent agent, and his employing of instruments and the like—

7.14

this indeed is the independence of an agent, not non-dependence on action and the like."

7.15

And thus it is established that the agent, who knows the particulars of experience, its means, its material causes, and so on under the influence of various latent impressions of action, is established through inference and the like. This has been stated by the venerable Bṛhaspati:

7.16

"He who knows here the objects of experience, the means of experience, and their material causes;

7.17

without him, indeed, this [world] could not exist, [since he alone is] the knower of the fruition of men's latent karma." So [it has been said].

7.18

Elsewhere also [it is said]:

7.19

"Everything under dispute is preceded by an intelligent maker,

7.20

because it is an effect, like a jar or the like, which is an effect established for both of us." So [it has been said].

7.21

His omniscience is established precisely from his being the maker of all, because an ignorant person cannot make anything. And it is said in the venerable Mṛgendra:

7.22

"He is omniscient because he is the maker of all, along with instruments, auxiliaries, and fruits;

7.23

it is firmly settled that whoever knows what [thing], he makes precisely that." So [it has been said].

7.24

If it be objected: Let Īśvara then be an independent maker; but he cannot be bodiless, for an effect such as a jar is observed to be made by a potter or the like who possesses a body; and if he possessed a body, Īśvara, like us, would be subject to affliction, non-omniscient, and endowed with limited power — do not think thus. For even a bodiless self is observed to be the agent in the movement of its own body and so forth. Even admitting [that he has a body], we say: even if the Blessed One has a body, the previously mentioned defect does not follow. For the Supreme Lord does not have a material body, because the net of bonds such as impurity (mala) and karma is impossible for him; rather, [his body is] composed of Śakti. In the conception of the head and other limbs by means of the five mantras beginning with Īśāna, which are forms of Śakti, according to the well-known formulation that Īśvara has Īśāna as head, Tatpuruṣa as face, Aghora as heart, Vāmadeva as secret parts, and Sadyojāta as feet, he is the cause of the fivefold cosmic activities characterized respectively by grace, concealment, destruction, preservation, and creation;

7.25

that body of his is fashioned by his own will and is not similar to our bodies. That has been said by the venerable Mṛgendra:

7.26

"Because of the impossibility of impurity and the like, the body of the Lord is composed of Śakti, not like this [body of ours]." So [it has been said].

7.27

Elsewhere also [it is said]:

7.28

"His body, having a head and other parts [constituted] by the five mantras

7.29

that are fit for the five cosmic activities, [namely] Īśa, Tatpuruṣa, Aghora, Vāma, and Aja." So [it has been said].

7.30

If it be objected: Is it not heard in the scriptures that the Supreme Lord is primarily endowed with a body, sense organs, and the like, in passages such as 'five-faced, fifteen-eyed'? — [we reply:] True. Because meditation, worship, and the like are impossible towards the formless, there is no contradiction in his assuming various forms for the sake of bestowing grace upon devotees. That has been said in the venerable Pauṣkara:

7.31

"This form of his is taught for the sake of protecting the spiritual practitioner." So [it has been said].

7.32

Elsewhere also [it is said]:

7.33

"You, possessing a form, are necessarily to be worshipped;

7.34

the intellect does not comprehend a formless entity." So [it has been said].

7.35

And the fivefold cosmic activity has been detailed by King Bhoja:

7.36

"His activity is fivefold: creation, preservation, destruction, concealment;

7.37

likewise, the performing of grace is declared for this ever-arisen Lord." So [it has been said].

7.38

And this fivefold cosmic activity has Śiva as its direct agent in the sphere of the pure path (śuddhādhvan), but takes place through Ananta and others in the sphere of the painful path (kṛcchrādhvan); this is the distinction. That has been said in the venerable Kiraṇa:

7.39

"In the pure path Śiva is declared to be the agent; Ananta is the sovereign in the impure." So [it has been said].

7.40

And thus it should be understood that by the word 'Śiva' an inclusion is made within the category of Pati of those who possess Śivahood — the mantras, mantreśvaras, mantramaheśvaras, liberated souls, and Śivas — together with their denoting words, along with the collection of means such as initiation (dīkṣā) which are the instruments for attaining Śivahood. Thus the category of Pati has been expounded.

7.41

Now the category of Paśu is expounded: The paśu is the individual self (jīvātman) known by such terms as aṇu, kṣetrajña, and the like. It is not of the nature of the body and so forth, as the Cārvākas and others hold, because recognition would not be explicable, according to the principle that 'one does not remember what was seen by another.' Nor is it an object of illumination, as the Naiyāyikas and others hold, because that would entail an infinite regress. That has been said:

7.42

"If the self were an object of knowledge, its knower would be another;

7.43

that other would then be the self, if that other is observed [by yet another]." So [it has been said].

7.44

Nor is it non-all-pervading like the Jainas hold; nor is it momentary like the Buddhists hold; because it is not delimited by space and time. That too has been said:

7.45

"An entity whose existence is not delimited by space and time,

7.46

they regard that as eternal and all-pervading; hence the all-pervadingness and eternality of the self." So [it has been said].

7.47

Nor is it one, as maintained by the Advaitins, because the individual distribution of experiences, which indicates the plurality of souls, does obtain. Nor is it a non-agent, as the Sāṃkhyas hold, because when the net of bonds is removed, Śivahood, which consists of consciousness in the form of eternal, unsurpassable [powers of] vision and action, is heard [in revelation]. That has been said by the venerable Mṛgendra: 'Because Śivahood is revealed at the termination of bonds.'

7.48

"Consciousness is of the nature of vision and action; that exists in the self at all times

7.49

and everywhere, because in liberation it is heard to be facing in all directions." So [it has been said].

7.50

In the Tattvaprakāśa also [it is said]:

7.51

"Even liberated souls are Śivas; but that one by whose grace they are liberated,

7.52

he, beginninglessly liberated, is to be known as the one whose body consists of the five mantras." So [it has been said].

7.53

The paśu is of three kinds, owing to the division into vijñānākala, pralayākala, and sakala. Among them, the first is designated as vijñānākala when, karma having been exhausted through knowledge, yoga, renunciation, or experience, there is an absence of the bond of experience consisting of kalā and the rest which serves to exhaust karma, so that he is conjoined with mala alone. The second is spoken of as pralayākala because of the dissolution of kalā and the rest through the cosmic dissolution (pralaya), so that he is conjoined with mala and karma. The third is called sakala, being endowed with the triad of bonds consisting of mala, māyā, and karma.

7.54

Among them, the first is of two kinds, owing to the division into those whose impurity is matured (samāptakaluṣa) and those whose impurity is unmatured (asamāptakaluṣa). There, having bestowed grace upon the former, who possess the ripening of impurity, are foremost among souls, and are fit for cosmic office, [Śiva] promotes them to the station of the eight Lords of Knowledge (vidyeśvara) beginning with Ananta. That group of eight Lords of Knowledge is specified in the Bahudaivatya:

7.55

"Ananta, and Sūkṣma, and likewise Śivottama,

7.56

Ekanetra, and likewise Ekarudra, and Trimūrtika,

7.57

Śrīkaṇṭha, and Śikhaṇḍin — these are declared to be the Vidyeśvaras." So [it has been said].

7.58

He appoints the latter, numbering seventy million, as mantras who perform grace. That has been said in the Tattvaprakāśa:

7.59

"The paśus are declared to be of three kinds: vijñāna[-kevala], pralaya-kevala, and sakala;

7.60

of these, the first is joined with mala, the second is joined with mala and karma;

7.61

the sakala is joined with mala, māyā, and karma. Among them, the first is twofold:

7.62

the first has its impurity ended, the second has its impurity unended;

7.63

having bestowed grace on the former, Śiva appoints eight to the state of Lords of Knowledge,

7.64

and makes the others mantras; and they are declared to be seven crores." So [it has been said].

7.65

It has also been stated by Somaśambhu:

7.66

"One is called vijñānākala, the second is pralayākala,

7.67

and the third is sakala; in the treatise, the recipient of grace is considered threefold."

7.68

Among them, the first is joined with taint alone; the other is joined with taint and karma;

7.69

the sakala, however, is joined with the principles beginning with kalā and ending with earth.

7.70

The pralayākala is also twofold: one whose two bonds have ripened, and one who is different from that. Among them, the first attains liberation. But the second, joined with the subtle body of eight constituents, comes to experience manifold births under the sway of karma. That too has been stated in the Tattvaprakāśa:

7.71

“Among the pralayākalas, those whose taint and karma are unripened go,

7.72

endowed with the body of eight constituents, into all wombs under the sway of karma.”

7.73

The subtle body of eight constituents is also indicated right there:

7.74

“The subtle body of eight constituents would be the internal organ, the object of intellect, and the organs.”

7.75

And Aghoraśivācārya explained: the subtle body of eight constituents is the subtle body consisting of thirty principles, beginning with earth and ending with kalā, determined for each person, enduring from creation to the end of a cosmic period or to liberation. And so it is said in the Tattvasaṃgraha:

7.76

“This group of principles, beginning with earth and ending with kalā, determined for each person,

7.77

wanders under the sway of karma through all the bodies born of the worlds.”

7.78

And so this meaning results: by the word 'internal organ', which denotes mind, intellect, and egoity, the other seven principles that are interior to the soul's experience, named kalā, kāla, niyati, vidyā, rāga, prakṛti, and the guṇas, are also implied. By the word 'object of intellect', the five elements to be known and their causes, the subtle elements, are intended. By the word 'organ', the group of ten cognitive and conative faculties is included. Now, in the venerated Kālottara:

7.79

“Sound, touch, form, taste, and smell are the fivefold group;

7.80

intellect, mind, and egoity are declared to be the subtle body of eight constituents.”

7.81

Such is heard. Then how is it stated otherwise? True. For this very reason the venerable Rāmakaṇṭha explained that verse as referring to thirty principles; so enough of excess elaboration.

7.82

Even so, how again is it an eightfold aggregate? Because it is composed of five groups known as elements, subtle elements, cognitive faculties, conative faculties, and the internal organ, along with their cause the principle of guṇas, pradhāna which fills it, and the group consisting of the pentad beginning with kalā; thus there is no contradiction. There, conferring grace upon certain [souls] joined with the subtle body of eight constituents and endowed with distinguished merit, the Great Lord Ananta bestows lordship over worlds in this [realm]. That is stated:

7.83

“Conferring grace upon some of them, the Great Lord bestows lordship over worlds.”

7.84

The sakala is also twofold, divided into those with ripened impurity and those with unripened impurity. Among them, by the gradual maturation thereof and through a descent of power corresponding thereto, the Supreme Lord elevates the former to the rank of the one hundred and eighteen Lords of Mantras, beginning with the Maṇḍalins. That is stated:

7.85

“The remaining ones become sakala through connection with kalā and the rest at the break of dawn;

7.86

of these, He Himself makes one hundred and eighteen into Lords of Mantras.

7.87

There, eight are Maṇḍalins; Krodha and the rest, and Vīreśa, equal to them;

7.88

Śrīkaṇṭha; and the hundred Rudras make one hundred plus eighteen.”

7.89

In proportion to the greater degree of that maturation, by withdrawing the power and performing initiation, the Supreme Lord, assuming the form of a teacher, becomes the bestower of liberation. That too is stated:

7.90

“For those whose taints have fully ripened, through a descent of power that serves to destroy [taint],

7.91

He, abiding in the form of the teacher, unites them with the highest principle through initiation.”

7.92

Also in the venerated Mṛgendra:

7.93

“He removes the net of bonds from the individual soul that was previously overturned.”

7.94

And this was explained by Nārāyaṇakaṇṭha. All of that should be understood from that very work. But by us it is not presented for fear of prolixity. The Supreme Lord causes the bound individual souls whose impurity is unripened to partake in experience according to karma. That too is stated:

7.95

“The remaining other bound souls He appoints to the enjoyment of experience,

7.96

in accordance with their karmas; thus are the bound souls described.”

7.97

Now the category of bond is described. Bond is fourfold, divided into taint, karma, māyā, and the obscuring power. An objection arises:

7.98

“In the Śaiva scriptures the primary triad is Lord, bound soul, and bond, in this order;

7.99

there, the Lord is declared to be Śiva, the bound souls are the individual souls, and the bonds are five principles.”

7.100

Thus bond is said to be fivefold; then how is it counted as fourfold? It is answered: Although bindu, whose nature is pure māyā and which is known by the designation of the principle of Śiva, is a bond in relation to the supreme liberation characterized by the attainment of the state of Śiva, connection with it is the cause of attaining states such as that of the Lords of Wisdom and is therefore secondary liberation; thus it is not included under bonds, so there is no contradiction. Hence it has been stated in the Tattvaprakāśa: “Bonds are fourfold.” In the venerated Mṛgendra also:

Translations (1)

The Sarva-darśana-saṃgraha, or Review of the Different Systems of Hindu Philosophy — Edward Byles Cowell & Archibald Edward Gough 1882, English

Linked texts (1)

Sarvadarśanasaṅgraha — Mādhava, Sanskrit