Vaishnavism, Shaivism and Minor Religious Systems v1.c7.s8.4

v1.c7.s8.4

II. The Paśu is the individual soul, who is atomic and known by the name of Kṣetrajña (self-conscious) and others. It is eternal and all-pervading. It is not incapable of action nor is it one only, as is maintained by other schools of philosophy. When the fetters are removed, he becomes Śiva, possessing eternal and boundless knowledge and power of action. The Muktas, or delivered ones, are Śivas, who have so become by the favour of him who is eternally Mukta, and is a person with five formulas (Mantras) for his body, i. e. he is identified with the god Śiva himself. Though they become Śivas, they are not independent, but depend upon the eternal god, Śiva. Paśu is of three kinds: (1) Vijñānākala, who has shaken off his connection with all the organs (Kalāḥ)¹ in consequence of the destruction of the impression of deeds done, by means of knowledge, meditation, asceticism, or by the enjoyment or suffering of the fruit (Bhoga), and has simple taint (Mala). The second is Pralayākala, whose organs are destroyed by the dissolution of the world. He has both impression of deeds (Karman) and taints (Mala). The third is Sakala, who has all the three fetters, taint (Mala), impression of deeds (Karman), and material cause (Māyā). Vijñānākala is of two kinds: (1) one whose taint (Kaluṣa) has ended, and (2) another whose taint (Kaluṣa) has not ended. The first are those, whose taint (Kaluṣa) having ended, are elevated to the position of Vidyeśvaras. The Vidyeśvaras are eight and are as follows: (1) Ananta, or endless, (2) atomic, (3) the most excellent Śiva, (4) the one-eyed, (5) the one Rudra, (6) he with the three forms, (7) Śrīkaṇṭha, and (8) Śikhaṇḍin. Another author says that Śiva invests the Samāptakaluṣa (one whose taint has ended) with Vidyeśatva, which is of eight kinds, and the Asamāptakaluṣa (one whose taint has not ended) he raises to the dignity of formulas (Mantras) which are seven crores. Pralayākala is also of two kinds. The first is one whose two fetters have matured (and about to be shaken off), and the second is different from him. The first attains Mokṣa, and the second, entangled with Puryaṣṭaka, undergoes many births in accordance with his impression of deeds (Karman). The Puryaṣṭaka is a subtle body, which is composed of elements which are variously enumerated. Of those who have the Puryaṣṭaka, some, who are virtuous, are raised to Bhuvanapatitva by Maheśvara Ananta. Sakala is also of two kinds: (1) one whose taint (Kaluṣa) is matured, and (2) one whose taint (Kaluṣa) is not matured. The first is raised to the dignity of Mantreśvara of 118 Mantras, i. e. of so many kinds. Parameśvara, assuming the form of his preceptor by the process of initiation and the use of power calculated to counteract the matured taint, confers Mokṣa. Those Aṇus, or atomic souls, whose taint has not ripened (i. e. is not in a condition to be wiped away) are made to suffer or enjoy in accordance with their Karman.