History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c95.343

v7.c95.343

Another work is the Janma-maraṇavicāra of Bhaṭṭa Vāmadeva (published in the Kashmir Series of Texts and Studies vol 19, 1918 A. D.). It is a small work in 25 pages.²⁵⁸⁹ It appears to belong to the Kashmir Śaiva cult. It states that Śiva has three Śaktis, Cit-śakti (which is of the nature of light or consciousness), Svātantrya (free will, independence) and Ānandaśakti (bliss). There are six *kañcukas* (sheaths, covers) viz. Māyā, Kalā, Śuddha-vidyā, Rāga, Kāla and Niyantraṇā. On p. 15 it says that when the bodily machine is broken, consciousness, taking hold of *prāṇana* (breathing), is carried to another body by the Ātivāhika (subtle body).²⁵⁹⁰ This latter body becomes like a vehicle between the body that lies dead and the next physical body. The work then quotes from a Kośabhāṣya three verses which support the theory of the antarā-bhavadeha (the intermediate body between the dead physical body and the future physical body) and also relies on Ṛg. X. 85. 16.²⁵⁹¹ It also quotes Bhagavadgītā 14. 14–15 (yadā sattve pravṛddhe tu &c) and says that those bodily states are referred to in such Vedic passages as 'Pañcāre cakre &c' (Ṛg. X. 164. 13), in Kaṭhopaniṣad I. 6 (sasyam-iva martyaḥ pacyate), in 'Vāsāṁsi jīrṇāni' (Gītā II. 22). He further says that by God's grace a man becomes pure and by *dīkṣā* and other means he understands his real character and reaches Śiva. It states that all men do not attain liberation, while those who hate (discard) *dīkṣā*, temples and correct knowledge go to hell. There is very little discussion about the kinds of Karma and the removal of the effects of these.