Mṛgendrāgamaḥ

Vidyā Pādaḥ

Translation by

Dr. S.P. Sabharathnam

1 upodghāta prakaraņam

1 Introductory Chapter

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parameśam namaskṛtya bharadvāja rsim tataḥ|

harādindra kramāyātam jñānam śṛņuta suvratāḥ|| 1

O, the Sages deeply involved in austere observances! Having offered reverential salutations to the Supreme Lord Siva and then to the sage Bharadvaja, I now proceed to speak on the contents of this Agama which has come down from Lord Srikantha through Indra in an orderly way. Listen to my instructions.

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nārāyaņāśrame puņye bharadvājādayo dvijāḥ|

tepuśśivam pratisthāpya tadekāhita mānasāḥ || 2

In the most meritorious and auspicious hermitage called Narayana Asrama(also known as Bhadarika Asrama), the twice-born Sages such as Bharadvaja and others, having installed Sivalinga and

invoked the vibrant presence of Lord Siva there, were worshipping Him with concentrated mind and were leading a pure life of austerities.

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atha tān bhāvitān matvā kadācit tridaśādhipaḥ|

tadāśrama padam bhejessvayam tāpasa veșabhṛt|| 3

After some time, Indra, the king of the devas(celestial beings), having recognized that an intense desire and diligence in studying the Agamas and in contemplating the principles set forth in them has dawned in the mind of those sages, took upon himself the form of an ascetic and approached the hermitage.

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tatassampūjitaḥ prstvā tāmśca sarvānanāmayam

provāca codanā dharmaḥ kimartham nānuvartyate|| 4

He was welcomed with reverence and worshipped by them. Having inquired of their well being and austere activities, Indra asked: " For what reason the activities and disciplines ordained in the Vedas and the Sutras have not been performed and followed by you?"

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ta ūcurnanvayam dharmaścodanā vihito mune

devatārādhanopāyastapasābhīșța siddhaye | 5 vede'sti samhitā raudrī vācyā rudraśca devatā

sānnidhyakaraņepyasmin vihitaḥ kālpiko vidhiḥ|| 6

The Sages replied: "O, Sage!, the worship of Sivalinga being performed by the ascetics in order to attain the desired goals is indeed an inevitable sadhana ordained in the Vedas and the Sutras themselves. Our performance of Linga-worship is indeed in accordance with the directions expounded in them. Moreover, even in the four Vedas, only Rudra has been mentioned as the principal Lord existing as the very purport (vacya)of the words and the mantras. And, even in the Kalpa-treatises, directions for invoking the immediate presence of Rudra have been set forth evidently."

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ityuktepi parambhāvam jijñāsuḥ prahasan prabhuḥ| tānāha mithyā jñānam vaḥ śabdamātram hi devatā|| 7 śabdetaratve yugapat bhinnadeśeșu yastrsu|

na sā prayāti sānnidhyam mūrtatvādasmadādivat|| 8 na ca tatsādhakam kiñcitpramāņam bhātyabhādhitam| vākyam tadanyathā siddham lokavādāḥ kva sādhavaḥ|| 9

Even though the Sages maintained their view on the importance of Linga-worship, Indra, being very much desirous of knowing their spiritual maturity and perfection and of ascertaining their competency in receiving instructions on the Agama, argued with them: "Your scripture which directs you to undertake the activities such as the worship of Sivalinga and others is only an outcome of misapprehension; the knowledge gained through that scripture is only a myth; fruitless. Because, the God who revealed that scripture is not different from the words which constitute that scripture. The articulated word itself should be considered as the principal Deity. Moreover, if it is claimed that the Deity exists as different from the word, it cannot go and presents itself simultaneously in various places where the yajnas are performed since it is associated with concrete form comparable to our own form. The existence of God cannot be established even a little through valid proofs. All the

proofs stated by those who argue for the existence of God( such as direct perception, inference, verbal testimony and others) do not become established even to a little extent. They do not serve the intended purpose. Even the verbal testimony becomes fruitless, since apart from the word there does not exist a thing distinct from that. How could the common worldly usages(loka vada, based on baseless beliefs called aitihya) establish the existence of God?

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ityanīśa vacovāri velānunnobdhineva saḥ

śakreņa na cacālaișām dhīśailassāra gauravāt | 10

The conscious-mountain of the Sages , being very strong , unmovable and unassailable remained absolutely unaffected, even though it was incessantly dashed against by the surging waves of the ocean of statements centered on the atheistic arguments put forth by Indra.

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na jātu devatā mūrtiḥ asmadādi śarīravat

viśisțaiśvarya sampannā sā'to naitannidarśanam | 11 athāstvevam ghațe nyāyaśśabdatvādindraśabdavat| nādatte ghațaśabdombhaścandraśabdo na rājate|| 12 athānya vișayam vākyamastu śakrādi vācakam|

karmarūpādi śabdānām sārthakatvam katham bhavet|| 13 pravādo'pyakhilo mithyā samūlatvān na yuktimat|

sa cedamūlo bhūtānām hatāssarvapravrttayaḥ|| 14

The Sages replied: " The all-powerful Divine form of Isvara is associated with specific and matchless capacity in performing the cosmic activities. That divine form of the Lord never gets deteriorated, deformed or degenerated like our own bodies. Therefore, your statement that 'a person associated with a concrete form cannot present himself simultaneously in various places' is not justifiable. Or, your argument that there is no deity such as Indra as different from the denoting word 'Indra', holds good even with the words such as pot, moon and so forth. But, neither the mere word 'pot' could fetch the water(since, apart from the word 'pot', there doe not exist the visible and actual pot) nor the mere word 'moon' could diffuse the cool and bright rays. Therefore, apart from the words such as Indra and others, there do exist the things as indicated or intended by them, as different from the articulated words. How could the words which denote actions and forms be inseparably one with those actions and forms themselves? All the courses of action would be deprived of their intended purpose, if there is inseparable oneness between the words and the things or actions indicated by them. Your declaration that all things are unreal does not stand to reason, since everything is governed by the relation of cause and effect. If the elements such as the ether, air and others are unreal, how is that they are dissolved and created again? They are evolved from certain causal sources and absorbed into them after a lapse of considerable duration. So they are real. Even the common worldly usages cannot be set aside as baseless, since they are rooted in an age long and valid tradition."

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iti vādānușańgeņa haraśamsā praharșitān

sāśṛgadgada vācastān vīkşya prīto'bhavaddhariḥ|| 15 svam rūpam darśayāmāsa vajrī devaśśatakratuḥ|

taruņāditya samkāśaḥ stūyamānam marudgaņaiḥ|| 16 te

tamrgbhiryajubhiśca sāmabhiścāstuvannatāḥ|

In this way, the Sages became delighted and inspired in the arguments and counter arguments centering on the nature of Isvara. Consequently their eyes were filled with tears of joy and their words became exceedingly choked and stuttering, exposing their inner bliss. Having seen them in such delighted state, Indra became very much pleased. Having become pleased with the Sages, Indra, the bearer of thunderbolt and the accomplisher of hundred yajnas , revealed himself before them, manifesting in his divine form endowed with the brilliance of the young rising sun and being adored by the hosts of celestial beings known as 'Marudganas'. On seeing Indra, those Sages praised him with the recital of the hymns of Rg, Yajus and Sama Vedas and prostrated before him.

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so'bravīducyatām kāmo jagatsu pravaro hi yaḥ|| 17 te vavrire śivajñānam śryatamiti so'bravīt

kintveko'stu mama prașțā nikhilaśrotr sammataḥ|| 18

Then Indra spoke to them: "O, Sages!, choose a boon according to your wish, a boon considered to be the most supreme in the world." The Sages chose the boon of receiving instructions on the principles set forth in the Saivagama. Then Indra said: "Look, listen to this. Let there be one questioner among you, as chosen and agreed upon by all of you, who are going to be the recipients of such instructions."

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२०

atha teșām bharadvājo bhagavānagraņīrabhūt|

vāgmī pragalbhaḥ papraccha nyāyatassurapūjitam|| 19 katham maheśvarādetat āgatam jñānamuttamam|

kiñca cetasi samsthāpya nirmame bhagavānidam|| 20

Then, Sage Bharadvaja who was highly eloquent and bold in speech, became the chief questioner as chosen unanimously by all other Sages. He reasonably questioned Indra who was being worshipped the devas: "How did this Supreme Agama come down from Lord Mahesvara? Keeping what motive in His mind, Lord Siva, the Bhagavan, revealed this Agama?"

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sṛsțikāle maheśānaḥ purușārtha prasiddhaye|

vidhatte vimalam jñānam pañcaśroto'bhilakșitam | 21 Indra said:

"At the time of creation, Lord Mahesvara first revealed the Agama in order to enable the souls gain worldly enjoyments(bhogas) and achieve the final liberation(moksha). Originally, He revealed this Primal Scripture in an undivided form so as to be free from various divisions and sections. Subsequently, having assumed the form of Sadasiva, revealed the Agama in the form of five scriptural streams through five faces.

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tadvartivācakavrāta vācyānașțau maheśvarān|

saptakoți prasamkhyātān mantrāmśca parame'dhvavi|| 22 așțādaśādhikam cānyacchatam māyādhikāriņām|

mantreśvaraņāmūrdhādhva sthiteśopama tejasām|| 23

Consequent to this, He brought into existence eight Vidyesvaras, from Anantesvara to Sikhandi, whose forms are considered to be constituted of the very sense of multitudinous mantras which have been well expatiated upon in the Agamas. He also brought into

existence seventy millions of Mantras in the realm of Pure Path(suddha adhva). Subsequently He created one hundred and eighteen Mantresvaras(such as Mandalesvara, Krodha and others) and invested with them the power of wielding authority over the realm of Impure Maya. They are with the same resplendence as that of Vidyesvaras who are existing in the Pure Path.

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teşu vyaktassa bhagavān idam yogyeșu siddhaye|

prakāśayatyatonyeșu yo'rthassamupapadyate|| 24 śivodgīrņam idam jñānam mantramantreśvareśvaraiḥ kāmadatvātkāmiketi pragītam bahuvistaram|| 25

Lord Mahesvara instructed the Agamas to those Mantras and Mantra Mahesvaras in whom high perfection was in its fullness enabling them to be fit enough for the transmission of the Agamas and who were intent on attaining the celebrated beatific state comprising both the enjoyment(bhoga) and further upliftment (sreyas). For those who were with less spiritual perfection, He revealed the scriptures befitting their level of perfection (such as Kapila Sastra and others). As said before, this Agama is the one which has come down from Lord Siva. It was transmitted in various ways to various competent high souls by Mantresvaras and Mantra Mahesvaras. Because of its supreme efficacy in granting the desired fruits and supreme goals, this Scripture is significantly called Kamika. This Kamika was revealed very elaborately and extensively to Anantesvara and other Lords existing in the Pure Path(suddha adhva).

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tebhyo'vagamya dṛgjyotirjvālālīdhamadadrumaḥ|

dadāvumāpatirmahyam sahasrairbhavasammitaiḥ|| 26 tatrā'pi vistaram hitvā sūtraissārārtha vācakaiḥ|

vakşye nirākulam jñānam taduktaireva bhūyasā | 27

Lord Umapati who set the tree of Manmatha to be engulfed by the flames of fire emitted from His forehead eye received this Agama from Anantesvara. He, in turn, revealed this Agama to me in an abridged way, reducing the number of the verses to 11,000. Avoiding the elaboration as much as possible, I now proceed to instruct the principles set forth in this Agama which are free from inconsistency and ambiguity. I reveal to you the important principles largely through the same statements as employed in this Agama."

|| upodghāta prakaraņam prathamam samāptam ||

Here ends the Introductory Chapter, the First

२०

2 paramokșa nirāsa prakaraņam

2 Refutation of the Concepts of Liberation as held

in the Systems other than Saiva Siddhanta

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athānādi malāpetassarvakrtsarvavicchivaḥ|

pūrva vyatyāsitasyāņoḥ pāśajālam apohati|| 1 tripadārtham catușpādam mahātantram jagatpatiḥ| sūtreņaikena sangrhya prāha vistaraśaḥ punaḥ|| 2

Lord Siva who, by His own nature, is eternally free from the veiling impurity known as anava mala, who is the all-knower and all-doer, removes the host of constricting bonds from all the three kinds of souls whose power of all-knowing and all-doing has been beginninglessly obstructed by anava mala. Lord Srikantha Paramesvara who is the Lord of the world, first quintessentially expressed through one verse the import of the Scripture in which three categories - Pati, pasu and pasa - have been explained under four divisions(carya, kriya, yoga and jnana); subsequently, he explained it in an elaborated way.

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jagajjanmasthitidhvamsa tirobhāva vimuktayaḥ|

kṛtyam sakārakaphalam jñeyamasyaitadeva hi|| 3

Creation, sustenance, dissolution, obscuration and bestowal of grace which results in the ultimate liberation - all these are the five functions of the supreme Lord Siva who is associated with Saktis which serve as His instruments and body and who is holding the fruits in the form of enjoyments(bhogas) and liberation(moksha). These five actions are being performed only by Him.

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tena svābhāvika siddhena bhavitavyam jagatkrtā|

arvāk siddhe'navasthām syāt mokșo nirhetuko'pi vā| | 4

Since the power of knowing and doing pertaining to the souls is beginninglessly obstructed by anava mala, the souls cannot perform the fivefold function. Since the bonds(pasas) are inert, they themselves could not have come to exist. So there should be a supreme Lord who is eternally self-existent, having no causal source for Him. If such a source could be admitted, then it would lead to infinite regress. Or, the liberation should occur without any reason or effort, since all become equalized. Or, alternatively, there could

not be liberation to anybody.(Therefore, there is Pati who is self- existent, all-knower, all-doer, supreme and eternal)

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caitanyam drkkriyā rūpam tadastyātmani sarvadā| sarvataśca yato muktau śrūyate sarvatomukham|| 5 sadapyabhāsamānatvāt tanniruddham pratīyate|

vaśyo'nāvṛta vīryasya sota evā"vimokșaņāt|| 6

Caitanya(consciousness) is of the nature of pure knowledge and pure action and that caitanya is always present in the soul, since in the state of liberation, it manifests within the soul as all-pervasive and all-cognizing. It is heard so through an all-knowing authority. But, in spite of its pervasive nature, the caitanya does not evidently manifest in the souls. So it is deduced that it should have been veiled or obstructed by something else. In this way the soul's veiled state is well ascertained. Therefore, upto the time of removal of this veiling factor, this soul is dependent on Isvara who is with unobstructed power and prowess.

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prāvrtīśabale karma māyākāryam caturvidham|

pāśajālam samāsena dharmā nāmnaiva kīrtitāḥ| | 7

By virtue of its nature of veiling the caitanya of the souls, anava mala is also known as avarana(covering, obscuring, screening). Avarana, Sakti of Isvara known as Tirodhanasakti, karma and maya - all these four are collectively called 'the host of bonds'(pasa jala). The characteristic functions of these bonds are distinctly made known through their characteristic names themselves.

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iti vastu trayasyāsya prākpāda krta samsthiteḥ|

caryāyogakriyā pādaiḥ viniyogo'bhidhāsyate|| 8 viniyogaphalam muktiḥ bhuktirapyanușańgataḥ|

parāpara vibhāgena bhidyate te tvanekadhā| | 9

These three categories - Pati, pasu and pasa - have their well- grounded expositions in the first section of this Agama known as jnana pada. These three categories should be considered as involved even in the other three sections, namely carya, yoga and kriya. The ultimate purpose of understanding these three categories as associated with and as applied in the carya, yoga and kriya is the final liberation. The enjoyments(bhogas) occur to the souls as the concomitant fruit of such understanding. Liberation and enjoyments of worldly pleasures(bhoga) are of two kinds - supreme(para) and non-supreme(apara). They are further differentiated into many different ways according to the nature of different planes of existence.

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vedānta sāṅkhya sadasatpādārthika matādișu|

sasādhanā muktirasti ko viśeșaśśivāgame|| 10 Sage Bharadvaja:

O, Lord!, the state of liberation along with relevant means(upayas) has been well declared in the scriptures of Vedanta, Sankhya and of various other systems(such as Kanada) which propound different views on the categories of existent(sat) and non-existent(asat). If so, what is the specific nature present in the Agamic concept of liberation?

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praņetra sarvadarśitvān na sphuțo vastusangrahaḥ| upāyassaphalāstadvat śaive sarvam idam param|| 11

The Lord:

Since the expounders of those systems and authors of those scriptures were not the all-knowers(were not endowed with fullness and perfection of knowledge) and since, for the same reason, they were inferior to the Supreme Authority, they did not know the exact nature of the Reality as ascertained and as expounded in the Agamas, Therefore, ascertainment of the Eternal Existent(vasut niscaya), effective means and the fruits thereof have not been vividly and irrefutably set forth in their scriptures. But, since this Agama has been revealed by Paramesvara who transcends the limitations and incapacitated nature effected in the souls by the bonds and who is with the power of all-knowing and all-doing, the concepts set forth in the Supreme Scriptures(Agamas) stands always unexcelled and irrefutable.

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vedānteșveka evātmā cidacidvyakti lakșitaḥ|

pratijñāmātram evedam niścayaḥ kinnibandhanaḥ| | 12 atha pramāņam tatrātmā prameyatvam prapadyate| yatraitadubhayam tatra catușțayamapi sthitam|| 13

"The one and the only self is seen projected as the intelligent and the non-intelligent. The visible world in all its entirety of moveable and immovable exsitents is this self only. Apart from this supreme self, nothing exists." So say the followers of Vedanta. This view is untenable. Without giving due consideration to the knowledge gained by reasoning(upapatti) and the contrary of that(anupapatti), this view may be accepted as mere propostion(prima facie). What authentic means is there to ascertain this proposition through

reason and example? If it be said that there is scriptural testimony to validate this view, then, is that scripture the self or different from the self? If it is different from the self, then it is non-existent and therefore it cannot be a pramana. If it be one with the self, then there is the inconsistency of one and the same thing serving as pramana(which proves) and prameya(which is proved). Where there exist both the means of knowledge(pramana) and the knowable(prameya), both the knower(pramatru) and the knowledge(pramiti) also should essentially be there.

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advaitahānirevam syāt nișpramāņakatā'nyathā|

bhogasāmyā vimokșau ca yau neșțāvātmavādibhiḥ|| 14

In that case, there occurs the total obliteration of this advaitic view of the Vedantins. Or, if it be said that there is no such scriptural authority, then there is no valid proof for this advaitic view. Since there is no karmic effect in the form of merit and demerit apart from the one and the only self, there should be equal enjoyments(bhogas) to all the individual souls. But this is not seen. Moreover, if absorption into the Supreme Self is considered to be the liberation, such liberation does not prevail since the re- appearance of cit and acit is seen. If there is no liberation, then all the ordained means and practices and the scriptures which explain them become purposeless. If the Supreme Self is considered to be the material cause also, then He should be both cit and acit. But, both darkness and light cannot exist simultaneously in one and the same place. Therefore, in view of all these defects and contradictions, the non-dual self cannot be accepted.

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sāṅkhyajñāne'pi mithyātvam kārye kāraņa vrddhitaḥ| akartṛbhāvādbhoktuśca svātantryādapyacidvataḥ|| 15

Even the knowledge gained through the treatises of Sankhya system is to be considered as untruth, since they observe causal state even in the effected products. Since they maintain the view that the purusha who experiences the enjoyments is not the performer of actions and the non-intelligent prakriti is always independent of an intelligent Being, their view on the liberation cannot be accepted.

(Caitanya is both knowledge and action. So if there is no action on the part of purusha, there is no knowledge even. In the absence of knowledge, the could be neither enjoyment nor liberation. Without immediacy and instrumentality of an intelligent being, a non- intelligent substance cannot function.)

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iha saptapadārthāssyuḥ jīvājīvāsravāstrayaḥ|

samvaro nirjaraścaiva bandhamokșāvubhāvapi|| 16 syādvādalāchitāścaite sarve naikāntikatvataḥ

tadeva sattadevāsaditi kena pramīyate|| 17 sadanyadasadanyacca tadevam siddhasāddhyatā| asajjaghanyam sachreșțham ityapi bruvate budhāḥ|| 18 naikatra tadapekșātassthitam evobhayam tataḥ|

atha cetsadasadbhāvassadā yuktataro mataḥ|| 19 tatkarmasamkarabhayādavyāpitvam ca te jaguḥ|

sāmānyetara sambandha jñānābhāvādacetasaḥ|| 20 yaḥ prāgavyāpakasso'nte kathamanyādrśo bhavet| sa vikāsādi dharmī

cet tato doșaparamparā|| 21

The followers of 'anekanta vada'(the Jains, who are intent on maintaining sevenfold conclusion) propose the concept of seven categories - jiva(souls), ajiva(non-souls), asraya(organs such as the eyes and others), samvara(activities concerned with penance), nirjara(karmic fruits which decay upon experience), bandha (eight qualities such as delusion and others) and moksha(liberation). Do these seven categories exist before the embodied state or after the embodied state? To this question, they, being centered on the concept of syadvada('this was like that' - an argument based on seven possibilities), do not state anything with certitude either negatively or positively. How could one accept the proposition that that which exists in a particular place and time cannot be admitted of its presence? If it is said that it is 'sat'(existent) in the form of jiva before the embodied state and 'asat'(non-existent) while in the embodied state, then it affirms our own view of the soul and it becomes a case of 'siddha sadhana'(ascertaining the opposite view). Otherwise, in this state, even their concept of 'syadvada' becomes acceptable. There does not occur any inconsistency in their state. They maintain the view that the self is non-pervasive due to the fear that if the self is pervasive, then there would occur the intermixture of karmic effects. How could it be that an entity which was not pervasive earlier becomes pervasive at a later stage? If it be said that the soul is associated with the qualities such as getting unfolded at a particular satge , then the soul should be considered to be in the continuing stream of defects. In the embodied state, the pervasive nature of the souls is obstructed by the beginningless veiling impurity and it becomes pervasive in the state of liberation since the obstruction is completely removed. Since they are ignorant of this view, they are considered as 'those who have not known the truth'(ajanins). Therefore, their'syadvada' cannot be accepted.

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șațpadārtha parijñānān mithyājñānam nivartate

rāgadveșau mamatvam ca tadviśeșa guņāstataḥ|| 22 kramaśo vinivartante dehasamyogajā yataḥ|

sā muktirjadatā rūpā tato muktaśśavo na kim|| 23

"Through the knowledge of six categories - dravya, guna, karma, samanya, visesha and samanvaya - ignorance is removed; consequently, other vices such as attachment, aversion, ego, mine- ness and others get removed. Buddhi(intellect), sukha(pleasure), duhkha(pain), will(iccha), alienation(dvesha), effort (prayatna), merit(dharma), demerit(adharma), samskara(lingering impressions) - all these nine qualities of the soul occur in due order in the embodied state. Since all these are removed as soon as the body gets annihilated, such cessation of bodily existence itself is liberation." These are the views proposed by the system formulated by Kanada. This kind of liberation is, indeed, of the nature of inertness(jadatva), since the presence of knowledge is not seen there. It becomes equalized with the state of being a corpse. Therefore, even these views are not acceptable.

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cidvyañjakasya karmādeḥ kşaņikatvānmuhurmuhuḥ| vyajyate jāyamāneva kșaņikei matā paraiḥ|| 24

Due to the functions and operations of those instruments which help for the manifestation of consciousness, cit(knowledge) appears to be momentary, since those functions are of fractional duration. Not knowing this, the Saugatas say that consciousness is momentary.

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tadasatkarmaņo bhogādatītānubhavasmṛteḥ|

sthitirniranvaye nāśe na smṛternā'pi karmaņaḥ|| 25 vināśa

lakşaņo'paiti na muktāvapyupaplavaḥ|

na cāstyanubhavaḥ kaścit bhavāvasthā varam tataḥ|| 26

This view of momentariness is untenable. If consciousness itself is momentary, the experience of meritorious and sinful effects and the remembrance of previous experiences cannot occur. Because, consciousness which occurs at one moment perishes at the next moment itself. How could the effect of karmas done by one man be experienced by another man? Or, how could the experience attained by one man be remembered by another man? Because of the ascertained occurrence of the karmic effects and remembrance, it is to be deduced that the self is essentially eternal; not momentary. There is another defect in the concept of momentariness of the self. Can the occurrence of uninterrupted continuity of momentary-self be considered as liberation? Or, can the pacified and stilled state of consciousness itself after knowing the object, just like the extinguished beam of lamp, be considered as the state of liberation? If it is the case of former, then, even in the state of liberation, the continuity of the momentary self frequently gets destroyed. If it is the case of latter, then, there is no experience of bliss in the extinguished state of the self. Therefore, when compared to this kind of blissless liberation, 'to be enmeshed in the transmigratory phenomena' is more preferable ;more superior.

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ityādyajñāna mūḍhānām matamāśritya durdhiyaḥ| apavargam abhīpsanti khadyotāt pāvakārthinaḥ|| 27

To accept and desire for the state of liberation by resorting to the systems propounded by the ignorant and dull-headed thinkers who uphold such insignificant views of liberation as discussed above, is indeed, as futile as willing to get fire from the firefly.

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yatkaivalyam pumprakṛtyorvivekād

yo vā sarvam brahma matvā virāmaḥ|

yā vā kāścinmuktayaḥ pāśajanyāḥ

tāstāssarvā bhedamāyānti sṛșțau|| 28

Liberation attainable through the discriminative knowledge of prakruti and purusha, through the awareness as to 'Brahman is all', through knowing that the time, mind and such others are the causes for both bondage and liberation - all these states of liberation are temporal and they are rendered ineffective at the beginning of next creation.

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śaive siddhe bhāti mūrdhnītareșām

muktassṛsțau pumvaro'bhyeti nādhaḥ|

viśvānarthān svena vișțabhya dhāmnā

sarveśānānīritassarvadāste|| 29

He who attains liberation through the path of Saiva Siddhanta becomes superior to the Lords of all the bhuvanas; shines forth as the one immersed in pure and eternal bliss, as the one endowed with the eight kinds of beatific state such as anima, mahima and such others; shines forth as Isvara Himself even at the beginning of next creation. But, in spite of his fully manifested sivatva, he remains free from the actions whatsoever. Holding the entire range

of existents within his own form, he exists associated with an absolute independent state. For him, there is no superior Lord to him as his controller. He exists on par with Lord Siva Himself.

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|| paramokșa nirāsa prakaraņam dvitīyam samāptam ||

The Second chapter on "Refutation of the Concepts of Liberation held in the Systems other than Saiva Siddhanta" ends

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3 patilakșaņa parīkșā prakaraņam

3 An Analysis of the Essential Nature of the Supreme Lord

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athopalabhya dehādi vastu kāryatva dharmakam|

kartāramasya jānīmo viśișțamanumānataḥ|| 1

Any object associated with parts is a product. Since objects such as body, instruments, worlds and worldly objects are associated with parts, these are known to be with the nature of being effects or products. They should have been created by an intelligent Being. We infer that there should be a Doer endowed with the exalted power of knowing-all and doing-all.

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yadyathā yādṛśam yāvatkāryam tatkāraņam tathā| nityam kālānavacchedādvaitatyānna pradeagam|| 2

The ultimate and ever-existing Reality(vastu) is eternal, being not conditioned by time. It is all-pervasive being not conditioned by space. It creates the bodies, instruments, worlds and the worldly

objects in a successive order(involving time) and simultaneous order(not involving time). So it should be known that the Supreme Reality is endowed with matchless power(sakti) of effecting such creation.

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kramākrama samutpatteḥ kramādyutpatti śaktimat| tasyā'sti karaņam yena dṛstā nākaraņā kṛtiḥ|| 3 anāgāmi ca tatjñeyam kāryasyānādi samsthiteḥ

karaņam ca na śaktyanyat śaktirnācetanā citaḥ|| 4 vişayāniyamādekam bodhe krtye ca tattathā

Since that power of creation(sakti) is basically of active nature and since action could be possible only when associated with necessary instruments(organs), it is ascertained that the Ultimate Lord who performs five functions is possessed of instruments. Moreover, since action and instruments are beginninglessly present in Him, it should be known that such presence of body and instruments has not occurred to Him in some intermediate stage and such occurrence is spontaneous to Him. They are naturally manifested in Him. Even such body and instruments are constituted by Sakti only. Even that Sakti, the very essential conscious form of Isvara is not a non- intelligent entity. Even though this instrument(karana) is only one, it becomes innumerable in view of the countless things to be known and countless actions to be done.

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kāryam na sthitijanmādi bījasya prakrteraņoḥ|| 5 pāriśeșyānmaheśasya muktasya śiva eva saḥ|

Karma cannot be the causal force for the creation and maintenance of the world. Nor, the prakruti could be the cause. Since karma and prakruti are inert, they cannot function without being activated by an intelligent being. Nor an individual self could create the world,

since it is dependent on some other source for knowing and doing. So, by the process of elimination, it is ascertained that the Great Isvara is the Ultimate Cause. For the liberated souls, He presents Himself as Siva only(Siva being free from the fivefold function). (From the point of view of the liberated souls, Siva shines forth as the Ultimate Transcendental Reality alone, being not involved in the cosmic functions)

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sambandhāgrahaņādbādhā mānasyābhyeti kasyacit|| 6 sā parasyā'pi dhūmāgnyorgirau māhānasādyataḥ|

Some persons object: "Since the relationship between the effected things(products) and the Supreme Lord of the world is not evidently proved, this inferential process of ascertaining an Ultimate Doer is impaired with a defect (of non-apprehension of the relationship between the cause and the effect). There cannot be relationship between the smoke in a kitchen and the fire on a mountain. Their argument goes like this. True. Even though there is no relationship between the kitchen-smoke and the mountain-fire, certainly there is an irrefutable relationship between the fire and the smoke. So there is no defect in inferring the presence of fire from the smoke.

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Another objection is raised: "It is evidently observed that an action is possible only for him who is associated with a body. Isvara may be the Ultimate Doer(Karta). But He is not to be considered as bodiless. He should be an embodied Being. Even in the worldly phenomena, action is seen only in him who is an embodied being. So, in that case, Isvara, being an embodied Lord, becomes like us.

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mūlādyasambhavācchāktam vapurnaitādṛśam prabhoḥ| tadvapuḥ pañcabhirmantraiḥ pañcakrtyopayogibhiḥ|| 8 īśatatpurușāghora vāmājairmastakādikam|

Since there are no body-creating seeds such as mala, karma and others for the Supreme Lord, His body is not like our own bodies. His body is of the very nature of Sakti only. The body of Siva is constituted of five mantras so as to be instrumentally useful in performing the five cosmic functions. With these five mantras are designed the head and other parts of the body of Siva. The five constituent mantras are: Isana, Tatpurusha, Aghora, Vama and Sadyojata.

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īşțe yena jagatsarvam guņenoparivartinā | 9 sa mūrdha samadeśatvāt mūrdhā nāvayavastanoḥ

Because of the nature of bestowing grace upon all, because of its existence and function in the higher plane of pure adhva(pure realm of maya) and because of its highly elevated state comparable to the head-portion, Isana mantra is considered to constitute the head of Lord Siva.

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tasya tasya tanuryā pūstasyām vasat yena saḥ|| 10 tattrāņādvyañjanāccāpi sa tatpurușavaktrakaḥ|

Since it exists as the activating and energizing source in the bodies of the higher souls(devas) and of other beings, since it manifests and illumines the knowledge of the beings, since it dispels the fear related to the continuing transmigration and since it protects the souls, Tatpurusha mantra is considered to constitute the face of Lord Siva.

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hṛdayam bodhaparyāyasso'syāghoraśśivo yataḥ|| 11 parigrahasya ghoratvādghoroktirupacārataḥ|

The word 'hrudaya' is synonymous with consciousness. Siva's form which is of the nature of that consciousness is pure and tranquil. Being free from the state of dreadfulness(aghora), the mantra

assumes the form 'aghora hrudaya'. Since the assumptive energy(parigraha sakti) otherwise known as 'adhikara sakti' related to impure maya is very dreadful, the form of Siva has been figuratively told to be dreadful.

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vāmastrivargavāmatvāt rahasyañca svabhāvataḥ | 12 vāmam dhāma param guhyam yasyāsau vāmaguhyakaḥ| 13

Since the three goals - dharma, artha and kama - are of inferior nature when compared to the highest state of liberation(moksha), they are collectively known as 'vama'. That effulgence(deva) of Siva which enables the souls experience dharma, artha and kama according to their karmic fruits becomes known as 'vama deva'. Since, by its own nature, it remains very subtle and secret(guhya, not exposed to vision), the 'Vamadeva' mantra is considered to constitute the privy part of the form of Lord Siva (vamadeva gyhya).

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sadyoņūnām mūrtayassambhavanti yasyecchātastena sadyobhidhānaḥ| sadyo mūrtiryoginām vā vidhatte sadyomūrtiḥ kṛtyaśaigryānna mūrteḥ|| 14

By its mere will(volition, iccha), the 'Sadya' matra creates bodies to the souls instantaneously and it creates the mantric forms befitting the contemplations of the yogins. Because of this power and because of its quickness of action(sadya), the mantra assumes the form 'Sadyojata Murta'. Siva is called Murtin (possessor of form), not because He assumes forms, but because of this mantra.

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ittham śaktiḥ kurvatī dehakrtyam dehābhāvāducyate dehaśabdeḥ| tasyā bhedā ye'pi vāmādayassyuste'pi proktāḥ krtyabhedena sadbhiḥ|| 15

In reality, there is no body for Lord Siva, since all the actions to be

carried out by the body are all fulfilled by His Sakti itself. The form as constituted by Sakti is said to be body, only in the secondary sense. Even though this Sakti is Only One, the enlightened Sages maintain that Sakti is associated with different states such as Vama and others in view of the varied actions concerned with the pure path(suddha maya).

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|| patilakșaņa parīkșā trtīyam prakaraņam ||

This is the 3rd chapter on " Analysis of the Essential Nature of the Supreme Lord"

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4 patisvarūpa nirūpaņam

4 On the Absolute Lordship of Lord Siva

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sa ittham vigraho'nena karaņenāhataujasā

karoti sarvadāa kṛtyam yadā yadupapadyate|| 1

For Lord Siva whose form is constituted in this way with the five mantras, Sakti who is with invincible power which could never be obstructed, serves as the instrumental force(karanatva). Being with such instrumental force, He always performs the fivefold action. He performs the five functions in such a way as to befit the time and place.

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tatrādau kevalāņūnām yogyānām kuruteșțakam

vāmādi śaktibhiryuktam saptakoți paricchadam|| 2

First, He installs Eight Souls known as the Vidyesvaras in the isvara tattva. These Vidyesvaras are free from the bonds of karma and maya and are fit enough to be stationed in the plane of Lord Siva. He makes them to be associated with Vama, Jyestha and other Saktis and appoints seventy million mantra-souls(called Mantras) as their retinue.

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teșām anantassūkșmaśca tathā caiva śivottamaḥ|

ekanetraikarudrau ca trimūrtiścāmitadyutiḥ|| 3 śrīkaņthaśca śikhaņdī ca rājarājeśvareśvarāḥ

īşadaprāpta yogitvāt niyojyāḥ parameșthinaḥ|| 4

The eight Vidyesvaras are - Ananta, Sukshma, Sivottama, Ekanetra, Ekarudra, Trimurti, Srikantha and Sikhandi. These Vidyesvaras are the Lords wielding their authority over the Rajarajesvaras such as Satarudras and others, Rajesvaras such as Indra and others and Isvaras such as Mandali and others.

These Vidyesvaras are associated with only one bondage known as 'adhikara mala'(a lingering taint of anava mala) and so they are slightly inferior to the sate of Paramesvara. According to the gradation of the mature state of 'adhikara mala', these eight Vidyesvaras are installed in a graded state in the isvara tattva.

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sarvajñatvādi yoge'pi niyojyatvam malāmśataḥ|

parasparam viśișyante mantrāścaivam adhassthitāḥ|| 5 te ca mantreśvaravyakta śivaśakti pracoditāḥ|

kurvantyanugraham pumsām yadā yeșām sa yujyate|| 6

Even though they are endowed with the power of all- knowng(sarvjantva) and such other significant powers, each one of them is having a different state of maturation of adhikara mala. From Anantesvara to Sikhandi, each one is superior to the succeeding one, in the installed order. Even the Mantras who are in the region below the plane of Vidyesvaras are with graded maturation and perfection. These Mantras, being commissioned and directed by Sivasakti who distinctly manifests Herself within the Mantresvaras, bestow grace upon the souls(sadhakas performing the mantra japa) existing in the realm of impure maya, according to their fitness and perfection.

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prayoktr dehasāpekşam tadardham akhile'dhvani krtvādhikāram sthityante śivam viśati seśvaram| 7 vinādhikaraņe nānyat pradhāna vikrteradhaḥ|

kṛtvādhikāram īśeșțam apaiti svādhvasamhṛtau|| 8

Among the seventy millions of Mantras(Mantra Murtis), the Mantras belonging to the later half (numbering to thirty-five millions), depending on and occupying the body of the Gurus, wield their authority of bestowing grace upon the befitting souls existing in the entire range of impure maya. Having fulfilled their designated function(as guided by Sivasakti), they enter into the state of Siva along with Mantresvaras, at the time of the dissolution of the worlds of impure maya. Those Mantras who belong to the first half(numbering to thirty-five millions), without depending on or seeking any support or location such as the Guru's body and others, wield their authority of bestowing grace upon the

befitting souls existing in the plane of impure maya which is just below the plane of pure maya. They bestow grace as willed and guided by Lord Siva. Having fulfilled their function assigned to

them according to the will of the Lord, they attain the supreme state of Siva, at the dissolution of their own plane of existence.

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tato'nantādyabhivyaktaḥ patīnā granthitatvataḥ|

kalādyārabdha dehānā karodyașțādaśam śatam|| 9 tānapyāviśya bhagavān sāmjanān bhuvanādhipān| yebhyassarvam idam yeșām śaktiḥ karmanibandhanā|| 10

Then, manifesting Himself within Anantesvara and others, Lord Siva appoints 118 Rudras such as Mandali and others whose bodies are designed with kala and other tattvas which evolve from the seedy knot of impure maya. These Rudras are known as 'Maya- garbhadikarins'. Being actively manifesting Himself within the body of Mandali and other Rudras, Lord Siva creates many worlds comprising the moveables and immoveables. There are refined souls such as Brahma and others associated with the impurity of mala characterized by the attitude of wielding authority over the worlds of impure maya. They are endowed with Sakti which observes the nature of the karmic bond of the souls. The Supreme Lord, being present within Mandali and others , commissions Brahma and others into their respective cosmic functions. He illumines and strengthens their power of knowing and doing so as to enable them perform their deeds assigned to them.

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praņetīn paśuśāstrāņā paśūmstadanuvartakān

svasādhya kārakopetān kāladhāmāvadhisthitān|| 11 sthitau sakārakānetān samākramya svatejasā|

yunakti svārthasiddhyartham bhūtairanabhilakșitaḥ|| 12

Further, He bestows grace upon those thinkers (such as Kapila, Arhat, Kanada and such others) who are the authors of scriptures which are ineffective in removing the obscured state of the souls and upon those who follow the tenets set forth in those scriptures. He makes them endowed with the means and fruits thereof, pertaining to their own pursuits and enables them live in the worlds up to Kalgni bhuvana existing in the lowest plane. He brings all of those who are associated with tattvas and bhuvanas to His own plane of existence through Iccha Sakti. Being not perceived by all the existents, He unites the fruits of their austere deeds with them for the attainment of all the desired powers.

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bhogasādhanamākipya kṛtvā kāraņa samśrayam tacca sātmakamākramya viśramāyāvatișțhate|| 13 bhavinām bhavakinnānām sarvabhūtahito yataḥ| svāpāvasānam āsādya punaḥ prāgvatpravartate|| 14

In order to give rest to the souls which are enmeshed in the repeated cycle of birth and death and which have suffered greatly by such transmigration, Lord Siva, who grants the blissful state to all the beings, absorbs back all those things which have evolved into body, instruments, worlds and enjoyments into their own respective causal sources. He keeps the souls within the range of maya according to their matured state. At the point of such absorption, He exists pervading the absorbed state of both maya and the souls. At the termination of the period scheduled for the dissolved state (characteristically known as svapa kala, time of sleep), He proceeds to create the worlds again, as done before.

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svāpe'pyāste bodhayan bodhayogyān

rodhyān rundhan pācayan karmikarma|

māyāśaktīrvyaktiyogyāḥ prakurvan

paśyan sarvam yadyathā vastujātam|| 15

As has been done during the wakeful state(period of maintenance), even during the state of sleep (svapa kala), Lord Siva illumines the consciousness of the souls according to the gradation of their matured state of anava-mala; He obscures the consciousness of those fit for such obscuration, through His Rodha Sakti(Tirodhana Sakti); effects maturation to the karmas pertaining to the souls bound with the karmic bond; enables the potencies of the maya to be in readiness for the next evolutional process. He exists in His own unique and blissful state, indiscriminately looking at the existents, both the cit(conscious beings) and acit(worlds and worldly objects)

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|| patisvarūpa nirūpaņam turīyam prakaraņam ||

This is the 4th chapter titled "On the Absolute Lordship of Siva"

5 pañcakṛtya prakaraņam

5 The Principles and the Process of Fivefold Function

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tamaśśaktyādhikārasya nivrttestatparicyutau|

vyanakti dṛkkriyā'nantyam jagadbandhuraņośśivaḥ|| 1

Lord Siva, who lovingly shines forth as the affectionate Father and Mother of the world and the worldly beings, who is the ultimate Lord to free the souls bound with three impurities, brings out the fullness of unfolding of the power of knowing-all and doing-all, in all the souls. He effects such unfolding, when the potencies of the fettering bonds are at the verge of removal. Such state of removal is consequent to the removal of the veiling factors which were kept in operation by the Tirodhana-sakti of the Lord

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yān vimocayati svāpe śivāsadyo bhavanti te|

samhṛtau vā samudbhūtavaņavaḥ patayo'thavā| | 2

These souls who are left out with an insignificant tint of anava-mala and on whom Lord Siva bestows His grace instantaneously become endowed with the full manifestation of ' sivatva'(the twin power of knowing all and doing-all). Those souls upon whom Lord Siva bestows His grace at the time of total dissolution and at the time of consequent creation attain either the liberation free from 'adhikra mala'(desire for wielding authority) or attain lordship associated with the power of wielding authority over the souls of higher and lower planes.

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rudramantra patīśāna padabhājo bhavanti te|

sthitau yānanugrhņāti gurumāsthāya cidvataḥ|| 3

Those perfect souls upon whom the Lord bestows grace presenting Himself in the body of the Guru reach the worlds of Rudra( who control the five groups, each group consisting of eight worlds), Mantras, Mantresvaras, isvara tattva, sadasiva tattva and so forth according to their state and nature of 'saktipata' (descent of the grace-bestowing Sakti).

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yeșām śarīriņām śaktiḥ patatyavinivrttaye|

teşām tallińgamautsukyam muktau dveșo bhavasthitau|| 4 bhaktiśca śivabhaktesu śraddhā tacchasake vidhau| anenānumitiśśisța hetossthūla dhiyāmapi|| 5

In those souls on whom the descent of Sakti occurs for the sake of arresting the occurrence of future birth, some symptoms would occur indicating their refinement. These symptoms are: intent desire for liberation, aversion towards the repeated process of birth and death and towards existence in this world, devotion to the devotees of Lord Siva, diligence in the study of Saiva Sastras and in observing the rules enshrined in them. Through these indications, even those persons who are imperfect, who are not trained enough to look at the aspects of truth, could inferentially realize the fact that the host of bonds which is responsible for the continued series of birth and death is at the state of removal in the persons of such high refinement.

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paśu drgyoga siddhānām karmavyakti dvayam samam| jyeșțhādi phalayogyānām sādhikārāsu muktișu|| 6 upāyādara vaiśiştyānmrgyate tattrayam punaḥ|

dvayorvyatikaraḥ kaścit cyutisiddhi vilakșitaḥ|| 7

There is what is known as the equanimity of the mind; the state of mind being unaffected by happiness aroused by the effects of previous good deeds or misery aroused by the effects of previous evil deeds. Cannot this equanimity of mind be considered as the fitting indication for the desire to attain liberation? Why another

symptom 'saktipata' should be considered as the proper indication? If this be asked, that equanimity of mind could be a sufficient indication for those who are in the pursuit of systems other than Saiva Siddhanta. Indeed, there are differentiations in the liberated states characterized by the power of wielding the authority. These differentiations are due to the differentiations prevailing in the process of diksha and due to the differences in the means(upaya). The attainment of the state of Mantramahesvaras, of the state of Mantresvaras and of the state of Rudras are of the supreme, medium and lower category respectively. For those who are fit enough to attain each of these three states, there should occur these symptoms mentioned above, in addition to the equanimity of mind characterized by two factors - to remain unaffected by joy and to remain unaffected by sorrow. So, these symptoms of 'saktipata' are considered to be essential.

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īșadardha nivrtte tu rodhakatve tamaḥ pateḥ|

bhavantyetāni lińgāni kiñcicchișțe ca dehinām|| 8 yogyatā trayamapyetat samatītya maheśvaraḥ|

svāpe'ņumanugrhņāti sā'dhikāram idam yataḥ|| 9

These symptoms occur to those souls in whom the Tirodhana-sakti of Vamadeva, the Sakti who veils the power of knowing and doing of the embodied souls, exists in a slightly withdrawn state, in a half- withdrawn state and in an almost completely withdrawn state(the state at which the veiling is at too insignificant state). These three essential requisites are necessary for the attainment of a state associated with authority-wielding. At the time of total dissolution, Lord Siva bestows His grace upon those souls whose attitude is absolutely free from the authority-bound state, without looking for such occurrence of 'saktipata'.

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sarga mūle tṛtīyāyām svāpavadbhūta samhṛtau|

sa yadvyapāsya kriyate tadvidhau yoņurucyate|| 10

Those souls which are to be uplifted to the state of liberation by Lord Siva in the beginning of future creation and at the time of the contiguous dissolution of the worlds, immediately attain the exalted nature of 'sivatva'. In this way, each soul remains in the state of being uplifted to the higher states in all the three times - past, present and future. The soul associated with that impurity by removing which the Lord enables him endowed with 'sivatva' is characteristically known as 'anu'(atomic in size, as opposed to its pervasiveness).

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tathā bījam śarīrādeḥ pācayatyāniveśanāt|

na yogyatāmgamabhajat sadyassyādaușadhādivat|| 11

In the same way, during the period of complete stillness(free from any cosmic function), He imparts maturation to the karmas which are responsible for the embodiment of the souls so as to enable them yield their fruits to the concerned embodied souls up to the time of creation of another body. If the karmas do not mature enough, they would not yield their fruits immediately, just like an immature herbal plant.

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pākārhamapi tatpaktum neśatyātmānamātmanā||

dharmassāmānya evāyam sarvasya pariņāminaḥ|| 12 sarvajñassarva kartrtvāt sādhanāṅga phalaissaha| yo yajjānāti

kurute sa tadeveti susthitam|| 13

Even the karma which has attained maturation could not have attained that , of its own accord. It is not capable of making itself mature. Therefore, the Supreme Lord should be there to make it ripen. Since Lord Siva is known as the All-doer, it suggests that He is also an All-knower. Since it is well ascertained logically that only he who knows a thing with its relevant means(sadhana), parts(angas) and the fruits(phalas) is capable of designing it, it becomes evident that the all-knowing Siva alone is capable of performing all the deeds.

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taccāsyā"vṛti śūnyatvāt na vyañjakam apekșate|

tanna sāmśayikam tasmāt viparītam na jātucit|| 14

Even the all-knowing power of Lord Siva does not expect an internal illuminating source such as kala tattva and others, since His power of knowing is eternally free from the veiling bonds. Moreover, His power of cognition does not get defiled by the defects such as doubt and others, as in the case of the knowledge of the bound souls(which is vitiated with defects). Never does it become erroneous even.

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yāni vyañjakam īkșante vrtatvān malaśaktibhiḥ|

vyañjakasyānurodhena tāni syurvyāhatānyapi|| 15

Since all the instruments of cognition of the embodied souls are shrouded and incapacitated by the potencies of anava-mala, they are in need of illuminating instruments; they very often get variegated according to the nature of the illuminating tools(assisting factors in knowing the things).

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nādhyakșam nāpi tallaingam na śābdamapi śānkaram| jñānamābhāti vimalam sarvadā sarva vastușu|| 16

Therefore, this Isvara Jnana(consciousness of Siva) is beyond the knowledge ascertained through perception(adhyaksham), inference(liangam) and scripture(sabdam). Always and in all existents, it shines forth unobstructed and unconditioned.

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sattā svarūpakaraņārtha vidheyadrgbhiḥ

leśoditābhiriti ye vidurīśa tattvam|

te mocayanti bhavino bhavapańkamagnān

no vistareņa purușāḥ paśupāśa rūpam|| 18

The perfect knowers (of Saiva Siddhanta) who have known Isvara, the eternal and ultimate Tattva, through the exact understanding of the real nature of existence(satta), His essential nature characterized by eternality, His instrument known as Sakti, the ultimate purpose of His cosmic deeds resulting in enjoyment(bhoga) and final liberation(moksha), His fivefold function, His supreme knowledge capable of cognizing all the things simultaneously - uplift the souls which have gone deep into the mire of the repeating cycle of birth and death. But, those who perceive the Supreme Self in the form of the bound souls and perceive Him in the from of fettering bonds in spite of their extensive knowledge, neither reach the shore of liberation by themselves nor enable others reach that shore of liberation.

|| pañcakṛtya prakaraņam pañcamam samāptam ||

Here ends the chapter on "The Principles and Process of Fivefold Function"

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6 paśulakșaņa prakaraņam

6 On the Nature of the Bound Soul

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atha viśva nimittasya prāptam lakșaņamātmanaḥ

tadīśoktau gataprāyam tathāpyuddeśa ucyate|| 1

For the creation of the world as inclusive of body(tanu), instrument(karana), sources of enjoyments (bhoga) and so forth, soul is the necessitating factor. Even while expounding the nature of Siva, the specific nature of the soul has been told. The soul, in its embodied state, is with a knowledge shrouded by the darkness of anava-mala. It is not independent. Such characteristics were expressed there. Now, the essential nature of the soul is succinctly established.

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kāryam kșityādi karteśaḥ tatkarturnopayujyate

na svārthamapyacidbhāvāt nānarthyam kartru gauravāt|| 2 pāriśeșyāt parārtham tat kșetrajñassa parastayoḥ|

It has been ascertained that the earth and other objects are the created ones(they are basically products) and ascertained that the creator of all these products is Isvara. Since that Isvara is a Suprme

Being associated with perpetual contentment(nitya trupta), the created objects could be of no use to Him. Nor the created worlds could utilize themselves, since they are non-intelligent. Since Lord Siva is with such a greatness and lordship , he cannot perform purposeless actions; He cannot create purposeless objects. Therefore, through the process of elimination, it is ascertained that the creative function and the created worlds are neither for their own sake nor for the ever-content Lord who has created all these, but only for an intelligent being existing apart from the created and the Creator. That intelligent being is known as the kshetrajna or the atma.

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Here, there is such a view: "What has been said as the self, as different from the Creator and the created is this body itself. Only for the sake of this body, all things such as the earth and others have been created".

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kāyo'pyacidvādanyārtham sutarām pratipadyate|

cetanaścenna bhogyatvāt vikāritvācca jātucit|| 4 bhogyā vikāriņo dṛstāḥ cidvihīnā ghațādayaḥ|

so'pyevam sati satvādvā na satyapi śave citiḥ|| 5 pariņāmasya vaiśistyād asticenna smṛtistadā

nāpyevam supratītatvāt smartā kāyetaro'styataḥ|| 6

Such materialistic view is not acceptable. It is well observed that even this body is non-intelligent. So, it is deduced that the created things are for the use of another existent. Since this body and other objects such as those in the earth and so forth are for the sake of

another entity, it is inferred that the soul is different from the body. If it be said that body itself is of the nature of intelligence, that is untenable. Since it is well observed that the body is that which is experienced , that which undergoes modifications and that which is ever in cyclic transmigration, it cannot be intelligent. Things which are experienced and which sustain modifications are seen to be inert, like the objects such as cloth and others. It may be argued: "Since upon the coordinated action of the four elements - earth, water, fire and air- consciousness arises in a body and in the absence of such coordinated presence of these four elements, consciousness is not seen in the body; so the body, beyond doubt, is intelligent only". Such argument does stand to reason, since intelligence is not observed in the dead body in which there does prevail the aggregate presence of these four elements. So it is ascertained that the body is not intelligent. "The elements frequently undergo changes right from the childhood. Except the change into a dead body, in all other changes knowledge is seen in the body. So, body is intelligent". If it be argued in this way, it is not true. In that case, since the body itself differs very frequently from its previous state, there cannot be the remembrance of previous experiences. And the experiences of one person cannot be realized by another person. Moreover, it cannot be said that the soul may be bereft of any remembrance. It is well observed that remembrance occurs to everybody. Therefore, it should be admitted that there should be a soul, as different from the body occupied by itself and as the remembering entity.

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nāvyāpako na kșaņiko naiko nāpi jațātmakaḥ|

nākartā'bhinna cidyogī pāśānte śivatā śṛteḥ|| 7

Since this self is not conditioned by space and time, it is not non- pervasive. It is not momentary; not one; not inert; not inactive. It is ascertained that it is with fully blossomed consciousness, since there is the scriptural authority according to which the soul is endowed with the power of all-knowing and all-doing, upon the complete removal of the bonds.

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|| paśulakșaņa prakaraņam șașțham samāptam ||

Here ends the chapter on "The Nature of the Bound Soul"

06

7 pāśa lakaņa prakaraņam

7 On the Nature of Bonds

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athāvidyādayaḥ pāśāḥ kathyante leśatā'dhunā|

yeşāmapāye patayo bhavanti jagatoņavaḥ|| 1

After the detailed exposition on the nature of the bound souls, the nature of bonds(pasa) - anava, karma and maya - is now explained. The bonds are the constricting factors, getting disentangled from which the souls evolve into the Lords of the worlds existing in the pure path (suddha adhva)and attain the final liberation.

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pāśābhāve pāratantryam vaktavyam kimnibandhanam svābhāvikam cenmukteșu muktaśabdo nivartaye|| 2

If these bonds were not there for the souls, then what reason could be adduced for the state of dependency (para tantrya, being under the control of superior force or authority) which has occurred to the souls? If it be said that the state of dependency is a self- originated(svabhavika)one, then the specific name 'mukta' (the liberated one) could not have been attained by the souls(which remain liberated). Only upon the removal of bondage, one becomes, indeed, 'the liberated'. If such bondage is inherent in the souls, it cannot be removed by any means.

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bandha śūnyasya vaśitā drsțā baddhasya vaśyatā|

etāvatī te baddhatva muktatve baddhamuktayoḥ|| 3 tatpāratantryam baddhatvam tasminnitye cidādivat| muktisādhana sandoho vyartholamanayādhiyā|| 4

It is observed well that one who is free from the constricting bonds exists always self-controlled and independent and the one who is fettered with limiting bonds subjects himself to the control of another

person and functions as a dependent being. So it is ascertained that the dependent soul is fettered with the limiting bonds. This is the difference between the bound soul and the liberated soul: One who is dependent is the bound; and one who is independent is the liberated. Therefore, only the state of being in dependency is considered to be the state of being in bondage. This bound state is not permanent to the souls. If this bondage is considered to be eternal for the souls like the power of all-knowing and the power of all-doing which unfold within the liberated souls and present eternally, then all the means(upayas) enjoined for the attainment of liberation would become purposeless, since the state of bondage being eternal cannot be removed. Therefore, enough with this insignificant knowledge which fails to liberate the souls from the bound state.

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nityavyāpaka cicchakti nidhirapyartha siddhaye|

pāśavam śāmbhavam vāpi nānvişyatyanyathā balam|| 5

If the atomic soul had not been obscured by the beginningless impurity called anava mala, then why such soul is in the inevitable

need of assisting instruments such as kala and other tattvas to experience worldly enjoyments and why is it in search of Siva's grace for the attainment of liberation? In spite of being in association with conscious power(cit sakti) which is eternal and pervasive, why is it in the need of assisting factors and grace?

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tadāvaraņamasyāņoḥ pañcaśrotasi śāṅkare|

paryāyaiḥ bahubhiḥ proktam adṛțam paśubhissadā|| 6 paśutva paśunīhāra mrtyu mūrcchā malāñjanaiḥ|

avidyāvrti rugglāni pāpamūlakșayādibhiḥ|| 7

In the Saiva Scriptures which emanated as five streams from the five faces of Lord Siva, this anava mala, the beginningless obscuring factor of the souls, has been called by different appellations which are synonymous. The exact nature of such mala has never been known as it is by the imperfect souls. Pasutva, pasunihara, mrutyu, murcha, mala, anjana, avidya, avruti, rug, glani, papamula, kshaya - these and such other terms are various appellations given for the veiling impurity known as anava mala.

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tadekam sarvabhūtānām anādi nibidam mahat

pratyāmasthasvakālāntāpāyi śaktisamūhavat | 8

This anava mala is one; beginningless; extremely dense and vast; being only one, it is capable of obscuring all the souls without any single exception; it exists in each soul; though one, it is associated with innumerable potencies, each one of which ceases to exist at the time of maturation.

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tadanādisthamarvāgvā taddhetustadato'nyathā

ruņaddhi muktānevam cen mokșe yatnastato mrșā|| 9

This mala exists beginninglessly in each soul. If it is argued that the obscuration by anava mala occurs to the souls adventitiously , then there should be a reason , a necessitating cause, for that occurrence. If it be said that it occurs without any reason or necessitating cause, then it is quite reasonable to say that the obscuration which occurs without any reason could occur even to the liberated souls. What inconsistency is there if they are obscured? They would descend ultimately to the bound state. All the efforts undertaken for the attainment of liberation become futile.

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tadekam bahusamkhyam tu tādrgutpatimadyataḥ|

kimtu tacchaktayo naikā yugapan muktyadarśnāt|| 10

What defect is there in considering that anava mala is not one; it is manifold? All those which are manifold and inert have a beginning; they are products. Therefore, that which is beginningless and which is not a product is only one. Since on its removal liberation does not occur simultaneously to all the souls, it is ascertained that this anava mala is with innumerable potencies, each potency(mala sakti) obscuring each soul.

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tāsām māheśvarīśaktiḥ sarvānugrāhikā śivā|

dharmānuvartanādeva pāśa ityupacaryate|| 11 pariņāmayatī tāśca rodhāntam kārkacitvișā

yadomīlanam ādhatte tadānugrāhikocyate|| 12

There is one Sivasakti known as Tirodhana Sakti as being included in the series of bonds. In reality, this Sakti is of the nature of bestowing grace upon the souls and It is pure and auspicious. Since Its mode of action is to take control over the potencies of anava mala and to act in conformity with them, It is figuratively called 'pasa'. As long as the obscuring power exists, this Tirodhana Sakti brings about maturation to the

potencies of mala gradually, by holding control over them. When the same Sakti brings about unfoldment of consciousness(caitanya) within the souls through the effulgence of conscious-sun known as Isana mantra which is in the form of grace, this Sakti becomes known as Anugraha Sakti(Sakti which bestows grace).

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śambhościdādyanugrāhyam tadvirodhitayā mithaḥ| yugapanna kșamā śaktiḥ sarvānugrāhikā katham|| 13 na ca bhūtopakārārtham pravṛttasya jagatprabhoḥ| apakārakamāviśya yujyate kimca todanam|| 14

Some objections:

The unfailing responsibility of bestowing grace upon both the intelligent beings and the non-intelligent substances lies with Lord Siva. Since these intelligent beings and inert things are with mutually opposed characteristics, Sivasakti cannot bestow grace upon all at one and same time. Therefore, how could it be said that Sivasakti is of the nature of bestowing grace upon all? Moreover, why does Lord Siva, the supreme Lord of the worlds who involves Himself in the uninterrupted activity of rendering help to all the beings and existents bestow grace upon the obscuring bonds and at

the same time make the souls to get entangled in the repeated process of birth and death and make them suffer?

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na todanāya kurute malasyāņoranugraham|

kintu yatkriyate kimcit tadupāyena nānyathā|| 15 na sādhikāre tamasi muktirbhavati kasyacit

adhikāro'pi tacchakteḥ pariņāmānnivartate|| 16

The views of Siddhanta:

It is true that Sivasakti is of the nature of bestowing grace upon all. There is nothing improbability in bestowing grace upon the intelligent beings and the inert things at one and the same time. It bestows grace upon the potency of mala, not with the intention of making the soul to suffer. Whatever action is being done by Lord Siva or Sakti, is indeed an effective and unfailing help to the souls. It cannot be considered otherwise. As long as there exists the preponderancy of mala, liberation cannot occur to the souls, since liberation is nothing but the complete removal of obscuration effected by mala. This preponderant state of mala would be nullified only when the potency of mala attains a fitting maturation( for removal).

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so'pi na svata eva syādapi yogyasya vastunaḥ|

sarvathā sarvadā yasmāccitprayojyam acetanam|| 17 yathā kșīrādinā vaidyastudannati na rigiņam|

koțāvișțārtha dāyitvāt duḥkhahetuḥ pratīyate|| 18

Even though the potency of mala becomes fit enough for such maturation, the maturation pertaining to the potency of mala cannot take place of its own accord, since it is seen that always and by all means, the non-intelligent object is kept in action only by an intelligent being.(Therefore, bestowal of grace and inducing maturation to the potency of mala are not mutually opposed actions) Just as the activities of a physician , such as applying pungent medicinal substances like black-salt and others to the wounds sustained by a person result in the healthy and happy state of that person, just as his actions are not considered as the aggravating and cruel ones, even so the experience of pain, misery and so on meted out by Siva through the karmic effects for the sake of the removal of mala should not be considered as afflicting or aggravating activity.

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sarvagatvānmaheśasya nādhișthānam vihanyate|

na ca yatrā'sti kartavyam tasminnaudāsyameti saḥ|| 19

Since Siva is all-pervasive, His immediate and active presence in all the objects cannot be set aside. But, where there is no need for His action, there He remains neutral and free from any action.

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dharmiņo'nugraho nāma yattaddharmānuvartanam|

na so'sti kasyacijjātu yaḥ patyā nānuvartyate | 20

What is known as the bestowal of grace upon the inert objects and the intelligent beings(both being the dharmins, holders of qualities) is nothing but to be in conformity with the fitting qualities pertaining to them(dharnas). Never and nowhere is a property or quality pertaining to each existent that remains unnoticed by Lord

Siva.

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gatādhikāra nīhāra vīryasya sata edhate|

paśoranugraho'nyasya tādarthyādasti karmaņaḥ|| 21 boddhṛtva pariņāmitva dharmayoranuvartanam

malasya sādhikārasya nivrttestatparicyutau|| 22

In those souls from whom the potency of mala which obscures the absolute power of knowing-all and doing-all pertaining to the souls is on the phase of its removal, Sivasakti descends immediately and unfolds Itself in the form of grace. Grace is indeed the compassionate function of making the potencies of the bonds to ripe enough. What is the effect of such function, it may be asked. When the potency of mala is on its removal phase along with the preponderant state of obscuring the soul, the Tirodhana Sakti also sets Itself on the phase of removal and incessantly assumes the form of grace. Grace is actually to be in conformity with the cognitive power of the bound soul and with the maturing process of the inert bond.

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ityevam yaugapatyena kramātsughața eva hi|

māyāyāssādhikārāyāḥ karmaņścokta eva saḥ|| 23

Even when this occurs simultaneously, it should be considered as the bestowal of grace only. Occurrence of grace in due order conditioned by time is , indeed, very common and simple. The same explanation holds good with the preponderant state of karma and

maya, since it has already been told in a general way that all the inert things are being activated only by the intelligent beings.

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|| pāśalakșaņa prakaraņam samāptam

Here ends the chapter "On the Nature of Bonds"

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8 karmavicāra prakaraņam

8 An Inquiry into the Nature of Karmas

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athendriya śarīrārtheḥ cidyogasyānumīyate|

nimittamāgāmibhāvāt yato nāgamyahetumat|| 1

It is inferred that there is a necessitating cause(nimitta) for providing to the souls relevant body, organs of knowledge and action and so forth. Since organs , body and others are products , they should have originated from a cause. All those which are seen to be products are associated with a necessitating cause. That which is not motivated by a cause never comes into existence.

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tasya praveśa vartitvād vaicitryātkșaņikatvataḥ|

pratipumniyatatvācca santatatvācca tadguņam|| 2

The union with organs, body and so forth which has occurred to the soul is conditioned by place; as associated with each soul, it is in diverse forms; it is perishable; it is conditioned by the activities of the souls. It is in continuity right from the previous births. Since its products - organs, bodies and so forth - are seen to be associated

with these characteristics, it is presumed that even the cause of these products is associated with these characteristics.

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īśāvidyādyapekitvāt sahakāri taducyate

karmavyāpāra janyatvād adrsțam sūkma bhāvataḥ|| 3

Moreover, in yielding its fruits, that cause is in expectancy of Tirodhana sakti of Lord Siva , anava mala and so forth. So it is dependent. It is always a co-operating bond(not the primal bond known as anava mala). It is called karma, since it is originated by activities. It is called 'adrushta'(the unseen) because of its extremely subtle nature and its imperceptibility.

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janakam dhārakam bhogyam adhyātmādi trisādhanam| tatsatyānrta yonitvād dharmādharma svarūpakam|| 4

Being the cause, this karma is capable of providing the relevant bodies(janaka); capable of supporting and sustaining the bodies(dharaka). It expresses itself in the form of enjoyments(bhogya). It is of the nature of being effected by mind, word and deed. Since it has truth and falsity as its originating sources, it presents itself in the form of merit and demerit.

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svāpe vipākamabhyeti tatsrsțāvupayujyate|

māyāyām vartate cānte nābhuktam layameti ca|| 5

This karma attains maturity during the state of total absorption(pralaya). It becomes fit enough for providing the enjoyments at the time of next creation. It exists in maya stored in the form of impressions(samskara). Without being experienced, karma never goes out of existence.

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iti māyādi kālānta pravartakamanādimat|

karmavyañjakamapyetat rodhi sadyanna muktaye|| 6

This karma whose nature has been explained in this way is capable of creating the bodies , organs and such others pertaining to the impure path in which many worlds from the Maya bhuvana up to Kalagnirudra bhuvana have their existence. It is beginningless like the billowing waves of a river whose point of origination cannot be observed. Even in its pleasure-yielding state which enables the soul experience happiness, this karma is considered to only as a constricting bond, since there is no liberation while the karmic bond is in operation.

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karmavicāra prakaraņam așțamam samāptam ||

Here ends the chapter "An Inquiry into the Nature of Karmas"

06

9 māyā lakșaņa prakaraņam

9 On the Essential Nature of Maya

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atha sarvajña vākyena pratipannasya lakșaņam|

kathyate granthi pāśasya kiñcidyuktyā'pi leśataḥ|| 1

Now, I will explain the essential nature of maya, the subject matter of which comes next in the order of the subjects mentioned before, in the Agamic aphoristic statements revealed by Lord Siva, the knower and doer of all. Such nature is now explained succinctly through valid proofs and reasoning.

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tadekam aśivam bījam jagataścitraśaktimat|

sahakāryādhikārānta samrodhi vyāpyanaśvaram|| 2

Maya is one; impure(asiva); it is the seed-source for the creation of the worlds; it is endowed with diverse potencies. It is of the nature of binding the souls as long as the preponderant state of karma exists as the co operating bond(sahakari). It is of the nature of being pervasive and eternal.

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kartā'numīyate yena jagaddharmeņa hetunā

tenopādānamapyasti na pațastantubhirvinā|| 3

The existence of the ultimate Doer(karta) is inferred through the proposition that the world is , by all means, a product. Through the same proposition, it is inferred that there should be maya serving as the material cause of the world, since it is seen that the product such as cloth cannot be produced without the thread, the material cause.

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tadacetanameva syāt kāryasyācittva darśanāt|

prāptassarvaharo doșaḥ kāraņāniyamo'nyathā| | 4

Since all the products of maya are seen to be non-intelligent, it is ascertained that maya itself is inert. If it is not held to be so, then there would occur the defect of absence of constant and ordained relationship between the cause and its effect.

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yadyanityam idam kāryam kasmādutpadyate punaḥ|

avyāpi cetkutastasyāt sarveșām sarvatomukham|| 5

If it be held that maya itself goes out of existence at the time of total dissolution(maha pralaya), then, from which source this world would be created again? Therefore, maya is eternal. If it is non- pervasive, there cannot be unlimited actions and effects comprising all the ranges of the worlds. Since such actions are there, it is ascertained that maya is all-pervasive.

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yadanekamacittattu drstamutpattidharmakam|

na tadutpattimattasmād ekamapyupagamyatām|| 6

All those which are inert and manifold are considered to be with the nature of being products. Since maya is not a product, it is deduced that maya is only one; a single reality. If it is manifold, then, it cannot be an ultimate material cause of the worlds and the worldly objects.

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pațastantugaņāddrstaḥ sarvamekamanekataḥ|

tadapyanekamekasmādeva bījātprajāyate|| 7

It may be argued that a single cloth is produced from many threads which serve as the material cause of the cloth and so it is evident that all the products are brought out from innumerable material causes and therefore there is no defect in considering that maya is manifold. Such argument is not reasonable. Because, it is obviously seen that such innumerable threads are produced from one single source of cotton. So, there is no defect in holding that all the worlds are created from one single maya, the ultimate material cause.

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yeşām ciddharmakāddhetoḥ acitapyupajāyate|

teșām dhūmena lińgena jalam kim nānumīyate| | 8

Some persons hold the view that only from the conscious self , the non-intelligent world is created. If, from a cause which is of the nature of consciousness, an effect which is of the nature of being inert, as opposed to consciousness, could be created, then they could infer the presence of water from the smoke, being under the impression that smoke is produced from the water. Why they are not inferring so?

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bhūtāvadhi jagadyeșām kāraņam paramāņavaḥ|

teșām pūrvoditāddhetoḥ jñātaiva jñānasūkșmatā| 9

Some others maintain the view that the ultimate cause of the world, right up to the extent of the gross elements such as earth(pruthvi) and others, is the invisible subtle atom(paramanu). They are of the view that only through the knowledge of six categories, dravya and others, liberation could be attained. Does not their sharpness of

knowledge get exposed through such conceptions? Let this argument be ignored. Paramanus are inert and many; so, paramanu cannot be the ultimate cause)

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śarīrādeśśarīrādi yadi tannikhilātyaye|

kā vārtānākhila dhvamso na sarvajño mṛșā vadet|| 10

Since it is obviously perceived that the bodies are created from other bodies(that is, body of a son from the bodies of the parents), there need not be another cause as maya for the creation of bodies. If such view is held to be true, what body was there in the beginning of creation subsequent to the dissolution of all the created objects, to give rise to another body? If total absorption is held to be myth, then the all-knowing Isvara also is a myth.

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ekadeśe'pi yo dharma pratīto yasya dharmiņaḥ|

sa tasya sarvataḥ kena jāyamāno nivāryate|| 11 koțiśo maraņam dṛstvā samhatānām śarīriņām

so'pi pratīyate kālo yatrāśeșa janakșayaḥ|| 12

If an attribute of an object existing in a particular place is known well, then, it could be well understood that the same attribute is present in that same kind of object seen in all other places also. What objection could be there to this view? Smoke and brightness of fire observed in a particular place could be seen as related to each other in the same way even in all other places. Likewise, since there are countless intermediary dissolution for all the embodied souls, it is inferred that there should be a final and great dissolution in which all the created objects and the worlds get absorbed into

their relevant causes. Such total absorption is known even through the Agamas.

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tadādhārāņi kāryāņi śaktirūpāņi samhṛtau

vikṛtau vyakti rūpāņi vyāpriyante'rtha siddhaye|| 13

Thus, through reasoning , reflection and inference , maya has been ascertained to be the material cause of the universe. All the effects are contained in the maya in the form of subtle potencies, during the time of total dissolution. Again, in the beginning of next creation, these potencies are brought out from maya in order to create bodies, instruments , worlds and enjoyments.

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tantvādi kārakādānam pațāsatve pațārthinaḥ|

satve kārakaśabdo'pi vyapaitīti hatam jagat|| 14 sāphalyamasadutpattā vastu kāraka vastunaḥ|

A doubt:

When a cloth is not available, a person who is in need of a cloth makes use of the threads and produces the cloth. After the production of the cloth, the name 'thread' vanishes of its own accord. Since the material cause, namely the thread, has now become a non-existent, the effect, namely the cloth, also belongs to the variety of non-existent. Therefore, even the world, which is a product, is a non-existent. So it is observed that the purpose of a materializing substance(vastu) is to give rise to the emergence of a non-existent effect. Therefore, maya, the vastu, is the cause for a non-existent world. Is it not?

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utpādayatu sarvasmāt sarvassarvamabhītsitam|| 15 athāśakyam yataśśakyam atra vaḥ kim niyāmakam|

na ca paśyāmi tatkiñcicchaktiścet siddhi sādhyatā|| 16

Reply:

If a non-existent could be produced from an existent, then, everybody could create all the desired products from all the causes which are innumerable. Since each effect is produced from each relevant cause, all objects cannot be produced from a single cause. If it be said so, it is not correct. There is no such restraint(niyamaka) on the part of creation as to hold the view that one cause should give rise to only one effect and it cannot give rise to another product. If it is held that the potency contained in the cause is capable of producing one effect alone, then it confirms our own view that all the effects are contained in the cause in the form of subtle potencies.

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anyathā kārakavrāta pravrtyanupapattitaḥ|

śṛtirādānamarthaśca vyapaitītyapi taddhatam| | 17

If it be claimed that a non-existent effect could be brought out from a cause, it cannot be so. Creation of the son of a barren woman would not be possible even through a host of instruments. There is an authentic statement that the instruments are essentially needed to bring out the effects from a cause. Assemblage of tools and instruments and making use of them lead to creative activities. All such statements would become meaningless if it is claimed that a non-existent could be produced from a cause and consequently there would be no world also.

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athāstyutpādikā śaktiḥ na kāryam śaktirūpakam

tayorviśeşaņam vācyam naitat paśyāmi kiñcana|| 18

"There is a potency in each cause so as to make the effects emerge out. So the effect itself is not contained in the cause in the form of potency." If this be said, then, the specific nature of that potency should have been stated. But no such specific nature has been declared.

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tasmānniyāmikā janya śaktiḥ kāraka vastunaḥ|

sānvayavyatirekābhyām rūdhito vā'vasīyate | 19

Therefore, in each materializing existent(vastu), there is the potency related to the effect, functioning as the restraining power(niyamika). If such potency is there, then there is the effect; if such potency is not there, effect also is not there. Through such sort of affirmative and negative assertions and through well-observed worldly phenomena, this truth should be known.

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tadvyaktirjananam nāma tatkāraka smāśrayāt|

tena tantugatākāram pațākārāvarodhakam|| 20 vemādinā'panīyātha pațavyaktiḥ prakāśyate

Creation is the evident, external manifestation of the effect contained in the cause in its potential form, through the operation of instrumental causes. The form as contained in the thread is concealing the form of the cloth. Such concealment is removed by the instruments such as the shuttle, loom and others and consequently the exact form of the cloth is manifested. In the same way, all the products are brought out from the cause.

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yathā kațādigūdhasya pațādestadvyudāsataḥ|| 21 nāsataḥ kriyate vyaktiḥ kalādergranthitastathā|| 22

Just as the pot concealed by a cloth presents itself to visibility as soon as the concealing cloth is removed, even so, kala and other tattvas which are kept concealed in maya are brought out and manifested, after the removal of the concealed state. Such removal is effected through the activities undertaken by Anantesvara. That which is non-existent could never be produced.

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|| māyālakșaņa prakaraņam navamam samāptam /|

Here ends the 9th chapter on the Essential Nature of Maya

१० ५

10 kalādi kārya prakaraņam

10 On the Nature of Kala and Other Tattvas

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granthijanyam kalākāla vidyā rāga nṛmātaraḥ|

guņadhīrgarva cittākșa mātrā bhūtānyanukramāt|| 1

Kala', kaala, niyati, raga, purusha, prakriti, guna, buddhi, ahankara, citta(manas), indriyas, five tanmatras(subtle elements) and five bhutas(gross elements) - all these are the maya-born tattvas. These are evolved from the maya in two orders - the primary order and the secondary order.

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vidhatte dehasiddhyartham yatsāksādyatpadāntarāt

yathā yunakti yaddhetostādṛk tadadhunocyate|| 2

Anantesvara is the Lord of impure maya. The order in which he creates all these tattvas from the impure maya, after effecting vibrant and creative convulsions in the field of impure maya, is now explained. He creates these tattvas in order to provide bodies, instruments, enjoyments and so forth to all the bound souls.

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kartṛśaktiraņo nityā vibhvī ceśvaraśaktivat

tamaśchannatayā'rtheșu nābhāti niranugrahā|| 3 tadanugrāhakam tattvam kalākhyam taijasam haraḥ| māyām vikșobhya kurute pravrtyangam param hi tat|| 4

Like the Cit-sakti(of Lord Siva), the absolute knowing-power of the soul is eternal and pervasive. Since that power is obstructed by the beginningless impurity called anava-mala, the soul is not able to do the essential deeds, without being graciously enkindled by Siva's grace. Therefore, in view of bestowing grace upon the

souls, Anantesvara first stimulates maya and creates the effulgent kala tattva from it to enable the souls perform the essential activities.

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tena pradīpa kalpena tadā svacchaciteraņoḥ|

prakāśayatyekadeśam vidārya timiram ghanam|| 5 kala ityeșa yo dhātussamkhyāne preraņe ca saḥ

protsāraņam preraņam sā kurvatī tamasaḥ kalā| | 6

Through that kala tattva which is like a lighted lamp, Anantesvara partially manifests the conscious power (knowing power) of the soul whose consciousness (caitanya) is veiled by the darkening impurity called anava mala. The term 'kala' means that which removes and regulates(or fixes). The kala tattva partially dispels the darkness, regulates and fixes the enjoyments(bhogas) to the souls through another tattva known as niyati.

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ityetadubhayam vipra sambhūyānanyavatsthitam| bhogakriyā vidhau jantornijaguḥ kartṛkārakam|| 7 evam vyakta kritā śaktiḥ didṛkşurgocaram dṛśaḥ| bhajatyanugrahāpekșām svayam drașțumaśaknuvan|| 8 tadartham kșobhayitveśaḥ kalāmeva janikşamām| tattvam vidyākhyam asṛjat karaņam parmātmanaḥ|| 9

O, the Brahmin Sage!, the kala tattva is united with the soul in this way by Anantesvara. The kala tattva and the individual self get united together as if they are non-different from each other. With regard to the enjoyments, the soul functions as the doer and the kala tattva functions as the inducer of the soul's action. The soul,

whose power of action has been now partially manifested and activated, is dependent on Siva's grace for the manifestation of its power of cognition, since at this stage there is no instrumental potency for the soul to cognize the object. So, for the benefit of the soul's power of cognition, Anantesvara activates the kala tattva and creates from it another tattva known as the vidya tattva which serves as an important subtle instrument for the soul.

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tena prakāśa rūpeņa jñānaśakti prarocinā|

sarvakāraka nișpādyam avaiti vișayam param|| 10 tadabhivyakti cicchaktiḥ drstārtho'pyapipāsitaḥ|

naiti tajjanakam rāgam tasmādevāsrjat prabhuḥ| | 11

Through the resplendent vidya tattva which partially manifests the power of cognition, the soul cognizes the objects to be known with the help of all other assisting instruments such as the organs and so forth. The soul whose conscious power has now been manifested and illumined by the vidya tattva cognizes the objects. But, in spite of such conscious power, the soul is not able to be motivated and persevere towards the varied enjoyments(bhogas), since it is without the inclination towards desiring(abhilasha). At this stage, Anantesvara creates raga tattva(from the kala tattva) in order to instill the sense of intention and desire in the soul.

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sa tena rañjito bhogyam malīmasamapi sprhan|

ādatte na ca bhuñjāno virāgamadhigaccāti|| 12 iti pravṛttaḥ karaņaiḥ kāryārūdhaissabhauvanaiḥ

bhogabhūmişu nā bhunkte bhogān kālānuvartinaḥ|| 13

In spite of being impure, the soul, which has now been infused with the sense of desire eagerly experiences various kinds of enjoyments. While experiencing, it does not become associated with the sense of detachment. The soul becomes associated with these tattvas in this way and also with the organs and others in due course, to experience the enjoyments(bhogas) afforded in various planes of existence called the 'bhogs bhumis' located in different tattvas. But, in these fields of enjoyments(bhoga bhumis), all the bhogas are in conformity with the principle of time known as the kaala tattva. Souls cannot experience the bhogas without the intervention of this kaala tattva.

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truțyādi pratyayasyārthaḥ kālo māyā samudbhavaḥ|

kalayannāsamutthānān niyatyā niyatam paśum|| 14

The kaala tattva which gives rise to the knowledge of various modes of time and divisions of time such as 'truti' and others is originated by Anantesvara from the impure maya. The soul is regulated and restrained to the experience of its own karmic fruits, right from the birth up to the time of dissolution through another tattva known as 'niyati'. Since the 'time' induces the bound souls towards worldly pursuits and perseverences, it is characteristically called 'kaala tattva'.

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sasādhanasya bhogasya karmatantratayā jaguḥ|

kecinniyāmakam karma yadanyadatiricyate|| 15

A doubt:

Enjoyments pertaining to the bound souls and the entire means thereof are within the purview of karma. So such karma is needed for the enjoyments of the bound souls. Let this karma itself perform the regulation and restraining of the enjoyments. Why another tattva called 'niyati' is needed , which seems to be redundant, in excess of the karma?

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bhogorthassarvatattvānām so'pi karma nibandhanaḥ| karmaivāstu śarīrādi tatassarvam apārthakam|| 16

Reply:

Then, since even all tattvas such as the organs of knowledge and action, mind, buddhi and so forth are helpful in experiencing the bhogas, they are also to be considered as within the purview of the karma. So karma itself becomes sufficient for the souls to experience the bhogas. Then where is the need for the kala and other tattvas? The body, instruments, organs - all these become redundant and purposeless.

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atha dehādi sāpekşam tatpumartha prasādhakam|

tato niyati sāpekșamastu karma niyāmakam|| 17

So, if it is maintained that karma itself is capable of accomplishing all the four goals of human life -dharma, artha, kama and moksha - for the souls depending on body, instruments and others, then that karma is to be held as depending on niyati tattva also. So, it is

niyati tattva that is responsible for the regulation and restraint of the karmic fruits.

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pumstattvam tata evābhūt pumpratyaya nibandhanam| āpūrakam pradhānādeḥ bhauvane rudrasamśrayam|| 18

Purusha tattva which is responsible for the disposition related to the awareness of 'purusha'(that is, the cognition as to " I am the experiencing soul") is then originated from the kala tattva. It fills up the entire range of tattvas from prakruti onwards(which are originated after the evolution of purusha tattva) and it serves as the location of various bhuvanas which are under the control of Vamadeva and other Rudras.

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tataḥ prādhānikam tattvam kalātattvādajījanat|

saptagranthi nidānasya yattadgauņasya kāraņam | 19

After the creation of purusha tattva, Anantesvara creates the prakruti tattva from the kala tattva. It serves as the material cause for the evolution of guna tattva which, in its turn, serves as the causal source of seven tattvas- mahat, ahankara and five tanmatras.

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tato buddhyādyupādānam gauņam satvam rajastamaḥ| tadvrttayaḥ prakāśādyāḥ prasiddhā eva bhūyasā| | 20

From the avyakta tattva, Anantesvara creates guna tattva in which the three gunas - sattva, rajas and tamas - are in manifest but undifferentiated state. The function of these three gunas are - illumination (parkasa), enabling to persevere(pravrutti) and

restraint(niyama) respectively.

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trayo guņāstathāpyekam tattvam tadaviyogtaḥ|

ekaikaśrutireteşā vrtyādhikya nibandhanā|| 21

Even though the gunas are three in number, guna tattva is only one, since the three gunas are present there in the undifferentiated state. But each guna is spoken of separately in view of the predominant function of that particular guna.

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na tadasti jagatyasmin vastu kiñcidacetanam|

yanna vyāptam guņairyasmin naiko vā'miśrako guņaḥ|| 22

There is not even a single or smallest object in the world as not pervaded by all the three gunas, or one guna or the gunas in their mixed state.

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buddhi tattvam tato nānā bhāvapratyaya lakșaņam|

param tadātmano bhogyam vakșyamāņārtha samskṛtam|| 23

From the guna tatva, Srikantha(as directed by Anantesvara) creates the buddhi tattva which is characteristically associated with varied modes(bhavas) and dispositions(pratyayas). This buddhi tattva, being refined and associated with the evolutes mentioned in the sequel, becomes the direct enjoyments for the souls.

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bhāvā buddhi guņā dharma jñānavairāgya bhūtayaḥ| sātvika vyatyayenaite rāgamutsṛjya tāmasāḥ|| 24

The modes(bhavas) are the attributes of buddhi tattva. They are eight in number - dharma, jnana, vairagya, aisvarya, adharma, ajnana, avairagya and anaisvarya. Out of these eight, dharma, jnana, vairagya and aisvarya are satvic in nature. Adharma, ajnana and anaisvarya are tamasic in nature. Avairagya is of rajasic nature.

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pratyayāstadupādānāsteșțau nava caturguņāḥ|

sapta pañca ca vikhyātāḥ siddhyādyā vargaśo mune|| 25

O, Sage!, the dispositions(pratyayas) of the buddhi tattva are those such as siddhi, jnana ans so forth, as effected by the modes - dharma, jnana and others. Eight dispositions evolve from the dharma; nine dispositions evolve from the jnana; twenty-eight dispositions evolve from the vairagya; and, five dispositions originate from the aisvarya. These are elaborately explained in various Agamas and they are well known.

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bhāvāssapratyayāsteșām leśāllakșaņamucyate|

sāmsiddhikāḥ vainayikāḥ prākṛtāśca bhavantyaņoḥ|| 26 viśișța dharmasamskāra samuddīpita cetasām|

The modes(bhavas) pertaining to the bound souls are classified into three - samsiddhika, vainayika and prakruta. Owing to the meritorious and auspicious deeds such as the construction of a temple, tank and such others performed by good-minded persons, a well-illumined consciousness dawns on them, free from the limitation and imperfection caused by anava mala.

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guņassāmsiddhiko bhāti dehāpāye'pi pūrvavat | 27 lokadhī guruśāstrebhyo bhāti vainayiko guņaḥ|

samārjito vainayiko mano vāktanu ceșțayā | 28 prākṛto dehasamyoge vyaktassvapnādi bodhavat|| 29

Samsiddhika is the constant manifestation of such perfect consciousness in them, even after the cessation of their bodily existence, in the same way as it was present during the embodied state. Vainayika is that consciousness which gets illumined and vitalized through Guru's instructions(upadesa), study of the Scriptures and the knowledge gained through experience and intuition. Such vainayika is earned through mind, word and deed. Prakruta is that consciousness which occasionally manifests in the mind like a dream while being in embodied state.

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svargo muktiḥ prākṛtatvāvighātau

yonikrāntirnirayaprāptibandhau|

rūpevarthā vainayaprākrteșu

sampadyante samvighātaḥ krameņa|| 30

The fruits which are effected by the modes related to the vainayika and prakruta are: Through dharma - heaven; through jnana - liberation; through vairagya - absorption into the prakriti tattva; through aisvarya - unobstructed and unassailable state; through adharma - occurrence of birth in the categories of animals and others; through ajnana - hell; through avairagya - bondage; through anaisvarya - obstructions, limitations.

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vaśyākrāntistatparijñāna yogo

bhoganiccā vighnasangha vyapāyaḥ|

bhogāsaktirnyakkṛtirdehabuddhiḥ

vighnaścārthāsteșu sāmsiddhikeșu|| 31

The fruits effected by the modes as related to the samsiddhika are: through dharma - holding the Devata in one's control; through jnana - jnana yoga; through vairagya - free from desire for the worldly enjoyments(aversion towards the bhogas); through aisvarya -removal of the obstacles and the constrained state; through adharma - desire for the bhogas; through ajnana - degraded state; through avairagya - continued embodiment; through anaisvarya - impediments and bondage.

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|| kalādi kārya parakaraņam samāptam ||

Here ends the chapter on "The nature of Kala and other tattvas"

११५१

11 pratyayādi prakaraņam

11 On the Nature of Dispositions(pratyayas) and Others

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atha siddhyādi vargāņām leśāt sāmānya lakșaņam

kathayte viplavo mābhūt samāsokteḥ prabhedaśaḥ|| 1

Earlier, the general nature of dispositions(pratyayas) comprising the groups known as siddhi, tushti, asakti and viparyaya has been told briefly. In order to know them elaborately, their specific nature is now explained, with all the differentiations involved in them.

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pumparkrtyādi vișayā buddhiryā siddhiratra sā

tuşțirnurakṛtārthasya kṛtārtho'smīti yā matiḥ|| 2

That particular aspect of intellect(buddhi tattva) which manifests as related to the principles(tattvas) known as purusha, prakruti and guna is called 'siddhi'. In spite of not being benefited or successful, the thought which arises as to 'I am benefited, I am successful' is called 'tushti'.

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aśaktiḥ kārakāpāye sadarthā prabhavișņutā

kiñcitsāmānyato'nyatra matiranyā viparyayaḥ|| 3

Asakti is the state of not cognizing an object in spite of the existence of that object, due to non-functioning of the internal and external organs(karakas). To cognize an object differently(erroneously), by simply observing an insignificant quality present in two or more objects is known as 'viparyaya'.

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prakāśatayā siddhiḥ vyaktādessatva bhāvajā|

prakāśārtha pravrttatvāt rajomśa prabhavā'pi ca|| 4

Of these, siddhi is of sattvic nature when it illumines gunas and others; it of rajasic nature, when it functions as related to the cognizable objects.

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tuşțirmithyāsvarūpatvāt tamoguņa nibandhanā|

sukharūpatayā brahman satvikyapyavasīyate|| 5 aśaktirapravṛttatvāt tāmasī duḥkha bhāvataḥ

rājasyapi guņo drstaḥ kārye kāraņa samśrayaḥ|| 6

Since tushti is of the form of unreal, it is tamasic in nature and

when it manifests in the form of happiness, it is sattvic in nature. Asakti is of tamasic nature since there is the absence of perseverance towards experiencing the objects. It is of rajasic nature when it manifests in the form of pain. Since a property of a cause is manifested in its effect also and since pain, which is the quality of rajas, appears through asakti, it is ascertained that asakti is of rajasic nature.

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viparyayastamo yoniḥ mithyārūpatayā sa ca

sāmānya mātrakābhāsāt sattvameti viniścitaḥ|| 7 iti buddhi prakāśo'yam bhāvapratyaya lakșaņaḥ|

bodha ityucyate bodha vyaktibhūmitayā paśoḥ|| 8

Since viparyaya is of the form of unreal, it is of tamasic nature. But, generally, it is illuminative and so it is held to be of sattvic nature.Thus, the effulgent state of buddhi tattva which functions through its modes(bhavas) and dispositions(pratyayas) is the field for the full manifestation(vyakta bhumi) of the knowledge of the souls in bondage. So, from this perspective, buddhi tattva itself is sometimes mentioned as the 'bodha'(knowledge).

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buddhirbodha nimittam cet vidyā tadvyatiricyate|

rāgo'pi satyavairāgye kalā yoniḥ karoti kim|| 9

An objection:

If, in this way, the buddhi tattva is responsible for the manifestation of knowledge, then, the vidya tattva which is also responsible for the manifestation of knowledge becomes redundant. Moreover, since non-detachment(avairagya) which is one of the modes(bhavas) of the buddhi tattva is capable of instilling intense desire(abhilasha) in the bound souls, then what is the use of raga tattva born of kala tattva?(The function of the raga tattva also is to arouse desire)

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vyañjakāntara sadbhāve vyañjakam yadyapārthakam| mano devārtha sadbhāve sati dhīrapyanarthikā|| 10

Reply:

If it be said that since buddhi tattva itself is enough for the manifestation of knowledge and by that reason vidya tattva becomes redundant and purposeless, then, even it is held(in the system of Kapila) that the knowledge occurs through the function of the organs(jnanendriyas) along with the mind and so in this case the buddhi tattva itself becomes redundant and futile. Among the manifold factors which are responsible for the manifestation of an effect, one factor cannot be rejected in view of the other factors.

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athaivam bruvate kecit karaņatva vivakșayā|

so'pi devairmanaşsaştaiḥ pakso'naikāntikassmṛtaḥ|| 11

Some persons maintain the view that the buddhi tattva is of the nature of being an instrument(karanatva) for manifesting the knowledge and since the vidya tattva is told to be instrumental for the manifestation of knowledge, vidya tattva becomes purposeless.

Even in respect of this objection, the same point as explained in respect of the organs and the mind holds good for countering this objection.(Just the buddhi tattva is needed even though there are organs of knowledge and the mind, even so, the vidya tattva is needed even though there is buddhi tattva)

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athaika viniyogitve satyekamatiricyate|

śrotradṛkpāņi pādāti tato bhinnārthamastu nuḥ|| 12

na caika viniyogitvam vidyā buddhyoḥ katham ca na| viniyogāntaradvārā na dușțā'neka sādhyatā|| 13

When two sources are responsible in respect of one effect, one source is redundant - if it be argued so, then, in respect of apprehending the object of enjoyment, eyes, ears, hand, feet - all these should apprehend different objects of enjoyments. But this does not happen. They are not different, since the enjoyment(bhoga) as experienced by the soul is only one. (Enjoyment is only one; eyes, ears, hands and others are different instruments which are useful in apprehending it. Nothing is superfluous) Furthermore, these two tattvas, vidya and buddhi, are the sources not for the only one effect. Each one has its own characteristic purpose. Therefore, there is nothing defect in manifesting an effect through various instruments or sources.

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vidyā vyaktāņu cicchaktiḥ nunnākșeśākșa gocarān| svīkryya pumprayuktasya karaņasyeti karmatām|| 14 matistenetarā rāgo na gauņastadvidharmataḥ|

tacca bhogyatvametadvā vītarāgastato hataḥ | 15 rāgo'rtheșvabhilāșo yo na so'sti vișayadvaye

The function of vidya tattva is different from that of the buddhi tattva. The function of vidya tattva is to partially manifest the cognitive power of the bound soul. The function of the buddhi tattva is to ascertain and take hold of the object already apprehended by the organs(of knowledge and action) and to effect the

determinate cognition of the object through vidya tattva associated with purusha tattva. Raga tattva which manifests intense desire towards enjoyment cannot become the avairagya, one of the modes of the buddhi tattva, since the nature of these two differs considerably. The nature of avairagya is to exist as the enjoyment present in the flowers, sandal and such other pleasurable objects. Raga tattva is that which, being the one which enables to enjoy, creates intense desire towards that enjoyment. Avairagya is concerned with the external objects. Raga tattva is concerned with the internal desire. If these two are one, then, as long as there is the object of enjoyment, there should be desire. In that case, no person could become the one free from desire(vitaraga). No person could become an ascetic. Raga tatva which is the cause for the desire towards the objects of enjoyments cannot become the avairagya, one of the modes of the buddhi tattva and cannot become the external objects meant for the enjoyments. If the raga tattva becomes aviragya, then it itself would come to the position of being a bhogya( experiencing the enjoyment). It cannot become so. If it becomes or if it assumes the forms of external objects, then there could be no possibility for a person to become an ascetic free from desire.

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karmāstu vyāpakam kalpyam kalpite'pītaratra yat|| 16

An objection:

Let the raga tattva be there. Since karma is accepted to be the cause for the diverse nature of enjoyments, let the karma itself be the cause for the desire towards enjoyments. Why then the raga tattva

is needed for such manifestation of desire?

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karmaņaḥ kevalasyoktam niyatāveva dūșaņam|

doşassahānavasthāno nāsāmyādveșarāgayoḥ|| 17

Reply:

While speaking on the niyati tattva, it has been told that karma cannot be an independent factor in affording the multitudes of enjoyments. Karma is responsible only for the bodies, instruments and so forth but it cannot create desire which is the product of raga tattva. But, in that case, let aversion(dvesha) also be a different tattva like the raga tattva. If it be argued so, no, aversion cannot be a separate and different tattva. Aversion is only a specific mode of perseverance effected by the raga tattva; it cannot be a separate tattva. "Since raga tattva and dvesha(aversion) are mutually opposed, they cannot exist in one and the same location." If this be said so, no; they can exist so, because raga and dvesha do not occur simultaneously in one and the same location. So there is no defect in their existence in one and the same place.

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sarvasya sarvadā sarvā pravrtissukhabuddhijā|

pravrttasya sukham duḥkham moho vāpyupajāyate|| 18

This is so because, for all persons and at all times all the perseverences concerned with the objects occur due to the awareness of pleasure. After the due perseverences, either pleasure, pain or delusion occurs according to the context of time and karma.

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pravrtyanantaram dveșo rāgastat pūrvakālajaḥ|

dveşānte sa punaryena vīryavadyoga kāraņam|| 19

Dvesha occurs subsequent to the continued activities(pravrutti); but, raga has already occurred prior to the perseverences(pravrutti). Upon the cessation of dvesha, again raga re-emerges. Of these two - raga and dvesha - that which is more powerful than the other manifests out. Therefore, for these two, existing in one and the same location is not a defect; not an impossibility.

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atha vyaktāntarādbuddheḥ garvo'bhūt karaņam citaḥ| vyāpārādyasya ceșțante śarīrāḥ pañca vāyavaḥ|| 20 prāņāpānādayaste tu bhinnā vrtterna vastutaḥ

vṛttim leśānnigadato bharadvāja nibodha me|| 21

From the buddhi tattva is evolved ahankara tattva which is responsible for the occurrence of effort. By the various functions of this ahankara tattva, five bodily airs(vayus) are kept in operation. The bodily airs get differentiated into five based on their functional differences. Prana, apana, vyana, udana and samana - these are the primary five bodily airs. O, Sage Bharadvaja!, now listen to the brief exposition on the functional aspects of these five vital airs.

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vṛttiḥ praņayanam nāma yattajjīvanamucyate|

yattadūham matiḥ pumsām bhramayatyandheva mārgati|| 22

tatkurvannucayate prāņaḥ prāņo vā prāņayogataḥ| cityātivāhike śaktau prāņaśabdaḥ kalāsu ca|| 23

The functions of the prana(the primary vital air) are: to elevate the breath from the heart space up to the plane of dvadasanta; to sustain the life-force; to manifest the inferring consciousness within the soul when it is involved in search of truth, like a blind man; to maintain the bodily existence; to transmit strength and vigor to the consciousness, to the subtle body formed of the tattvas from the kala to the pruthvi, to the energy(sakti) present in the body in the form of strength and to the ida and pingala nadis.

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tathāpanayanam bhukta pītaviņmūtra retasām|

kurvannapāna śabdena gīyate tattvadarśibhiḥ|| 24 samanto'nnapānasya samatvena samarpaņam

kurvan samāna ityukto vyāno vinamanāttanoḥ|| 25 vivakșāyatna pūrveņa koșthavyoma guņadhvaneḥ|

vāgindriya sahāyena kriyate yena varņatā| | 26 sa udānaśśarīre'smin sthānam yadyasya dhāraņe

jayaḥ phalam vācyaśeșam patyā skandhāntareritam|| 27

To force down the excreta and urine which are the modifications of those which have been eaten and drunk, is the function of apana. To diffuse uniformly the essence of food and drink on all sides of

the body, is the function of samana. To effect bendings and movements in the joints of the body, is the function of vyana. To render the distinctly articulated letter-form to the sound as assisted by the tongue, depending on the urge to articulate the sound which emerges from the heart-space, is the function of udana. The exact locations of these vital airs, successful completion of dharanas, the benefits thereof and other specific details - all these are explained in another section known as yoga, by Lord Siva.

|| pratyayādi prakaraņam ekādaśam samāptam ||

Here ends the 11th chapter "On the Nature of Dispositions and Others"

१२०

12 indriyādi prakaraņam

12 On the Nature of Organs and Others

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atha śeşārtha siddhyartham skandhānasyāta eva saḥ| trīnniścikarșa satvādi bhūyișțhānīśa śaktigaḥ|| 1

Then, Lord Siva who actively presents Himself in Anantesvara and Rudras such as Srikantha, Mandalikas and others(who are in the sphere of impure maya) creates three sections of mass in the ahankara tattva which is replete with the modes of three qualities - sattva, rajas and tamas.

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taijaso vaikrto yo'nyo bhūtādiriti sa smṛtaḥ|

tebhyassamātrakā devā mātrebhyo bhūta pañcakam|| 2

The three sections of mass in ahankara tattva are - taijasa (resplendent section) vaikarika(section sustaining modifications) and bhutadi(elemental section). From these are evolved the organs of knowledge(jnana indriyas), organs of action(karma indriyas) and subtle elements(tanmatras) repectively. From the tanmatras are evolved five gross elements.

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śrotram tvak caksusī jihvā nāsā ca manasā saha|

prakāśānvayatassatvāstaijasaśca sa sātvikaḥ|| 3

The sense of hearing(ears), sense of touch(skin), sense of sight(eyes), sense of taste(tongue) and sense of smell(nose) - these five organs of knowledge and mind(manas) are of the nature of cognition and hence they are sattvic in nature. The section of ahankara from which these are evolved is also sattvic in nature. This section of ahankara is called taijasa ahankara.

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vāņī pāņī bhagaḥ pāyuḥ pādau ceti rajobhavāḥ|

karmānvayādrajo bhūyān gaņo vaikāriko'tra yaḥ|| 4

Speech, feet, hands, anus, genital organ - these are the organs of action. Since these are endowed with qualitative power of action, they are rajasic in nature. That part of ahankara which is the causal source of these organs is also rajasic in nature and it is called vaikarika ahankara.

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śabdassparśaśca rūpañca raso gandhaśca pañcamaḥ guņā'viśișțāstanmātrāstanmātra padayojitāḥ|| 5 prakāśa karmakṛdvarga vailakșaņyāt tamobhavāḥ|

prakāśyatvācca bhūtādirahankāreșu tāmasaḥ|| 6

Sound, touch, color, taste and smell -since all these exist in subtle state without manifesting their specific qualities and exist simply in the form of causal source of space, air and others(bhuta prakruti), these are called 'tanmatras'. Being different from the organs of knowledge and the organs of action, these tanmatras remain to be grasped(organs belong to subject class; tanmatras belong to object class). So, the tanmatras are tamasic in nature. That section of ahankara from which these tanmatras arise is also tamasic in nature and it is called bhutadi ahankara(elemental and others).

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devapravartakam śīghra cāri samkalpadharmi ca|

manaśśabdādi visaya grāhakāśśravaņādayaḥ|| 7

Manas is that which induces the sense of hearing and others to perform their respective functions , which is with swift movement and which has 'sankalpa'(resolving) as its quality. Sense of hearing, touch, and others apprehend sound, touch and others respectively.

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vacanā dāna samhlāda visarga vihṛti kriyāḥ|

vāgādīnām padānyatvam pade satyapyatadguņāḥ|| 8

The functions of five organs of action are speaking, moving, grasping or holding, excreting and delighting in. All these organs of knowledge and organs of actions are different from their respective locations(asrayas) in which they exist. Because, in spite of the existence of these locations, apprehension of sound , touch and

others does not take place in the absence of the innate potential power of each organ.

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ātmendriyārtha naikrțye sarvadevā pravrttitaḥ|

pravṛtti kārakāstitvam yuktito'pyavasīyate|| 9

Even though there is constant relation(or union) between the soul's consciousness and the cognizable objects, the cognizing activity does not take place at all times; it occurs occasionally. There should be a cause for such cognizing activity which is occasional and not constant. That cause should be understood as manas(mind). Thus, the existence of manas is ascertained through reasoning.

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tattvāntarokta vrttibhyo vailakaņyādvilakșaņaḥ|

samkalpo bījamabhyeti manastat pāriśeșyataḥ|| 10

The action known as 'sankalpa'(resolution or ideation) is, beyond doubt, different from the functions of other tattvas such as kala tattva and others. So it is inferred that there should be a cause for such an action of sankalpa. Since sankalpa cannot be performed by all other tattvas, then, by the process of elimination(parisesha anumana), it is ascertained that it is manas tattva that performs sankalpa.

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jñānam tadakșayogāttat kramayogitayā kramāt|

tathāpyābhāti yugapat nāśusamcaraņādṛte|| 11

Due to the union of manas with the organs, the cognition of sound, touch and others takes place. Since this union takes place in a successive order, even the cognition occurs in successive order, not simultaneously. The seeming appearance of simultaneous occurrence is due to the specific quality of manas, this quality being its extreme swiftness in movement.

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niyatārthatayā'kșāņi nānāyonīni kasyacit

gandhādi vyañjakātvācca tadādhārātmakānyapi|| 12

Objection:

Since the organs, such as the sense of hearing and others, apprehend different objects in a separate and distinct way, they should be held as born of separate and distinct causes. Moreover, since they are productive of qualities like smell , taste and others, they should be held as the effects arising from the gross elements such as pruthivi(earth) and others. So they are of the nature of the gross elements, the sources.(They are not to be considered as evolved from taijasa ahankara)

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tathāstu yadi nādatte saguņam kāraņāntaram|

tvagīndriyamayuktārtha grāhi yukta parāṅmukham|| 13 tejo vāri mahīdravyam drgādatte sarūpakam|

tatastridravyajā sā syāt na pareņeșyate tathā|| 14 Reply:

If an organ does not apprehend the elements along with their qualities other than the one which is its source, your view is acceptable. But that does not happen. Because, the sense of touch

apprehends all other three elements such as pruthivi and others. In the same way, eye, the sense of sight apprehends in addition to its own, other two elements. If it be said that the sense gets evolved from the elements then it should be held that the eye is evolved from the three substances since it apprehends three elements. But this is not so. Even the disputant would not accept the view that the eye is born of three elements.

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yenopalabhyate yo'rthassa tasyārthasya kāraņam|

na prāptamapi karmādi seyam vyasanasantatiḥ|| 15

Moreover, it it be said that the organ which gets evolved from a particular substance(element) apprehends the form of that element alone, then that organ should not cognize other features such as the activity, class, inseparable relationship and such others of that element. But it cognizes these features also. So this kind of objection would create unwanted series of deliberations which are tiresome.

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kāyarandhra viśișțam kham śabda vargāvabhāsakam| nāsārandhra viśisțam tat brūta kena nivāryate|| 16 tadadṛșțāvaruddham vā tadapyanyatra kimkṛtam|

prāptam grhņāti nātodye śabdam kenā'pi dasyunā|| 17

If it be said that the space(akasa) which is present in the cavity of the body apprehends sound which is the quality of space, then what is obstructing the apprehension of sound by the space present in the cavity of nose? If it is said that in the cavity present in the ear there exists an unseen potency enabling the cognition of sound and such unseen potency is absent in the cavity present in other parts and so

such cognition does not take place, what objection is there in holding the view that for the organs evolved from ahankara there is no such unseen potency and so there does not occur the cognition of other qualities. Why should it be held that each organ is evolved from each element? If our view that the organs are evolved from ahankara is not accepted, then there could be no answer for our objection that the space present in the cavity of nose should also apprehend the sound.

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yuktyagamye'pi sadvākyāt pratītiranupadravā|

mitārthādamitārthasya jyāyastvamiti sūrayaḥ|| 18

Even under the circumstances where reasoning is not possible, there is nothing wrong in knowing a thing through the Agama which is essentially a collection of authentic statements given by a trustworthy person (apta vakyas). Eminent persons maintain that the Agamas revealed by Siva Himself are more valid than the proofs such as inference and others which provide only insignificant knowledge.

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vyomaprabhañjanāgnyambu bhūmayo bhūta pañcakam śabdādyekottaraguņam avakāśādi vrttimat|| 19 dhūnanajvalanaplāva kharatvāvedino guņāḥ|

śabdā vāyvādiu vyomni savarņa pratiśabdagāḥ|| 20 vyūho'vakāśa dānam ca paktisamgraha dhāraņāḥ

vāyuvyoma hutāśāmbu dharaņīnām ca vrttayaḥ|| 21

The five gross elements are: space, air, fire, water and earth. They possess the qualities beginning with sound(sound, touch, color, taste and smell), the quality increasing by one successively for each succeeding element. Sound is present in air and other three elements. Agitated sound like 'saka saka' is present in the air; blazing sound like 'dhaka dhaka' is present in the fire; spreading sound like 'cala cala' is present in the water; rough sound like 'khada khada' is present in the earth. In space, there are sounds in echoes of the same kind as the original sounds. Gathering the substances(vyuhana), giving room for movement (avakasa dana), burning , holding together and supporting - these are the functions of air, space, fire ,water and earth respectively.

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śabdaḥ khaguņa eveti tadanyatropalabdhitaḥ|

bruvate bhagavan kecit sarvabhūta guņaḥ katham|| 22

Objection:

O, Bhagavan!, some persons maintain that since sound manifests in another place , leaving behind its own place of generation such as drum and other objects, it is to be accepted that the sound is the quality of space only. So how could it be said that sound is the quality of all other elements also?

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kvānyatra śravaņākāśe katham anyatra tadguņaḥ|

pareșțādāśrayāttatra nirņetānubhavo nṛņām|| 23 kadācit karņamule'pi samvidityatha manyase|

śrotravrttivadasyā'pi pariņāmo'stu kā kșatiḥ|| 24

Reply:

Some say that the sound manifests in another place. What is that 'another place'? If it is said that the sound appears in the ear-space, then how has the quality of space appeared there? It may be said that it appears there, since the ear-space is also considered as the locus of the sound. But, in this regard, the actual worldly phenomenon is the valid testimony. 'Sounds originate in this drum, in this lute ... ' - such statement is very often heard. So, even the drum, lute and such others are the locations for the origination of the sound. But, again it may be argued that the sound manifests at times even in the ear-drum(srotra mula). Then, even in that place, let the sound manifest in a modified form! What defect is there?

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āgamādhyakșavihita hetavo nārtha sādhakāḥ|

kālātyayāpadișțatvāt iti nyāyavido viduḥ|| 25 ityapi sthitamevāyam gandho'pyastu nabhoguņaḥ|

Moreover, the reason, as adduced here, is falsified by the actual perception and by the scriptural testimony. Those who have known well the logical significance maintain that a reason or a view which is falsified and refuted cannot prove the intended proposition. It has been told in all the Agamas that the sound manifests in all the elements. Even perceptually it is observed that the sound, apart from the space and in addition to the space, appears in all other four elements. The demonstration which runs counter to this actual phenomenon does not stand to reason. "Just as the fragrance of flowers manifests at a long distance, after leaving behind its own source , even so the sound manifests in another place, after leaving behind its source and locus." If it be argued so, then , in that case, it has to be conceived that even the smell is the quality of space. But such conception is against actual perception and scriptural testimony.

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iti pañcasu śabdo'yam sparśo bhūta catușțaye|| 26 aśītoșņau mahīvāyvoḥ śītoșņau vāritejasoḥ|

bhāsvadagnau jale śuklam kșitau śuklādyanekadhā|| 27 rūpam trișu rasombhassu madhuraşşadvidhaḥ kşitau| gandhaḥ kșitāvasurabhiḥ surabhiśca mato budhaiḥ | 28

How the sound is manifesting in all the five elements - this has been explained so far. Touch manifests in four elements starting from the air. In the earth and in the air, touch is present being neither cold nor hot. It presents in the water as cold and it presents in the fire as hot. Color is present in three elements starting from fire. Bright color is present in the fire; white color, in water; several kinds of color like white, yellow and others are present in the earth. Taste is present in the water as sweet. Six kinds of taste are present in the earth. It is observed by the learned persons that the odor present in the earth is of two kinds - fragrant and non-fragrant.

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dehe'sthimāmsa keśatvak nakhadanteșu cāvaniḥ|

mūtraraktakaphasveda śuklādau vāri samsthitam | 29 hṛdi paktau dṛśoḥ pitte tejastaddharmadarśanāt|

prāņādi vrttibhedena nabhasvānukta eva te|| 30 garvavrtyanușangeņa kham samastāsu nādișu

In a physical body, earth is present in bone, flesh, hair, skin, nails and teeth. Water is present in urine, blood, phlegm, sweat, semen and others. Fire is present in the heart, gastric fire, sight, bile and others. The property of fire is seen in all these. Through various modifications such as prana, apana and other bodily airs, air- element is present. About such modifications, it has already been

told. Space is present

within all the nadis. Such presence of the five elements in the physical body is maintained by the constant operation of the ahankara tattva.

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prayoktryādi mahīprāntam etadaņvartha sādhanam|| 31 pratyātmaniyatam bhoga bhedato vyavasīyate

sarvato yugapadvrtteḥ anutpādādasarvagam|| 32 bhinnajātīyamapyeka phalam dīpāngavastuvat|| 33

All the tattvas from kala to pruthvi function as the instruments, in affording the enjoyments to the souls. Since the enjoyments(bhogas) are in diverse forms, not being in generality, it is ascertained that these tattvas exist separately in each soul. The subtle body which is constituted of the tattvas from kala to pruthvi is not pervasive, since all of its functional modes occurring in the form of enjoyments born of karmic fruits do not take place simultaneously. Even though these tattvas evolve from different causes such as maya, kala, mahat, ahankara and others, the subtle body which is constituted of these tattvas is provided for the only one purpose of experiencing the bhogas brought out by the karmic fruits, just as in the lamp all the varied associates of the lamp such as the wick, oil, container and others by which the flame is maintained indicate the only one purpose, namely, illumination of the place.

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ityādivāhikamidam vapurasya jantoḥ

citsamghacidgahana garbha vivartileśāt|

naitāvatālamiti bhauvana tattvapaṅktim

ādhāradeha vişayābhyudayāya vakșye|| 34

The subtle body is of the nature of the tattvas from kala to pruthvi. It carries out the function of affording to the souls various enjoyments born of the karmic fruits. It appears to be intelligent owing to its conjoining with the conscious self and it flourishes as emerged from the womb of maya. Such characteristics of the subtle body have been detailed here succinctly. Since this itself is not enough to realize the vastness and inezhaustible nature of the bhogas, let me explain the order of the tattvas and bhuvanas(worlds existing at different planes)which serve as the abodes , gross bodies and the objects of enjoyments.

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|| indriyādi prakaraņam dvādaśam samāptam ||

Thus ends the chapter " On the Nature of Organs and Others"

१३

13 adhva prakaraņam

13 Description of the Worlds Existing in Different Planes of 'Bhuvana Adhva'

06 -

athokthārtha prasiddhyartham bhuvanādi vinirmame| sādhāraņābhyo yonibhyaḥ kalādibhyo maheśvaraḥ| 1

In order to provide the necessary enjoyments, bodies and instruments for the bound souls so that they could be disentangled from the bonds of maya, karma and mala, Lord Anantesvara creates many worlds at various levels from the kala tattva and prakruti tattva known as the common causal sources.

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tāni kālānalādīni kalāprāntāni maņdalam

samsāramiti tattvajñā bhogasthānam pracakșate|| 2 māyāyāmapi pațhyante gahaneśādayo'dhipāḥ|

tattvaśuddhiśca dīksāyām sarvam tatkṛtimastake|| 3 nityatva vyāpakatvādi śravaņādavasīyate

drtam purādi yadbhogyam mūrtam pralayadharmica|| 4

There are many worlds, from the Kalagnirudra bhuvana up to those which are in the uppermost level of kala tattva. The knowers of the tattvas declare that these worlds which are the sources and proper places of various enjoyments constitute what is known as 'samsara'(transmigratory path). It is asid that Mandalesas, Gahanesas and other Lords are functioning even in the maya tattva as the Lords of the worlds existing in that tattva. And even in the process of initiation(diksha), purification of maya tattva in view of the bhuvans existing there has been instructed. But it does not mean that the worlds are existing in the maya tattva. Actually, the worlds are existing in the uppermost level of kala tattva only. In view of the close proximity of the maya tattva, it has been figuratively mentioned that there are worlds in the maya tattva.

Maya tattva is eternal and pervasive. But the worlds which are the sources of enjoyments are with features of forms and it is known that they get dissolved into the causal source, Maya. So the formed and destructible worlds cannot exist in a formless and eternal Maya. Therefore, there is nothing wrong to say that the worlds are up to the upper level of kala tattva.

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śuddhādhvanyapi māyāyāḥ parasyāḥ patayaḥ kṛtau| ye tasyāmapi

pațhyante te'pi tatkṛtimastake 5

Even in the pure adhva, there are Lords of the worlds which are evolved from the pure Maya. These worlds are to be known as existing in the upper level of each tattva of the pure adhva. They are not actually existing in the pure Maya.

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rajo vilokyate tiryak jālāvițārka rocișām|

tadașțāsța guņasthāne tṛtīye syātkacāgrakam|| 6 likșā yukā yavopyevam angulam tatrisamguņaiḥ|

taireva guņitaḥ pāņiḥ dhanustadveda lakșitam | 7 daņdo dve dhanușī jñeyaḥ krośastadvisaharakaḥ|

dvikrośamāhurgavyūtim dvigavyūtim ca yojanam|| 8

The minute particles seen floating in the rays of the sun which enter through an oblique window are generally known as 'paramanus'. Eight paramanus make one 'trasarenu'. Eight trasarenus make one 'kacagra'. Eight kacagra make one 'liksha'. Eight liksha make one 'yuka'. Eight yukas make one 'yava'. Eight yavas make one angula. Twenty-four angulas make one hasta. Four hastas make one bow(dhanu). Two dhanus make one danda. Two thousand dandas make one 'krosa'. Two krosas make one 'gavyuti'. Two gavyutis make one 'yojana'. (The extent of brahmanda is calculated in terms of yojana).

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kapālam arbudam sthaulyāt brahmaņoņdasya yojanaiḥ| tasyāntaḥ kāñcanam dhāma kālāgnestāvadeva hi|| 9 yatrāntakāla tīkșņāmśu koțitejāstathāvidhaiḥ|

rudrairāste vrtā devaḥ kālāgniriti viśrutaḥ|| 10

The thickness of the shell(wall) of the brahmanda measures 1000 yojanas. Wihtin this brahmanda, at its bottom level, there is a mansion designed with gold. The height of that mansion is, likewise, 1000 yojanas. Kalagnirudra whose effulgence equals the brilliance of ten million suns arising simultaneously at the time of final dissolution exists in that mansion, being surrounded by ten Rudras, each Rudra surrounded by ten million Rudras.

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sarvādhvavarti bhūtānām yasminnudvrtta tejasi|

bhayamutpadyate śaktyā samhartryā codite prabhoḥ|| 11 tasya svabhāvato jvālāḥ pravrttā daśakoțayaḥ

yojanānām tadardhena dhūmassāndrassudāruņaḥ|| 12

The heart of all the beings living in all the worlds of bhuvana adhva get terrified when Kalagnirudra intensifies his unbearable effulgence at the time of dissolution, being instructed and directed by the annihilating Sakti of Lord Siva. By nature, the flames of Kalgnirudra rise to the height of 100 million yojanas. The dense and dreadful smoke of the flames rises to the height of 50 million yojanas.

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tataḥ puțāstrayastrimśad daśalakona koțikāḥ|

tadantarāņi dvātrimśallakakāņi durātmanām|| 13 sthānāni yātanāhetoḥ nirmitānyadhvavedhasā

tāni te nāmabhirvakşye dvijamukhya nibodhame||| 14

Above the world of Kalagnirudra, there are 33 layers , each layer covering a height of nine millions of yojanas. There is an interspace between each layer, measuring a height of one hundred thousand yojanas and so the total number of interspace between all the layers is 32, covering a total height of 32 laks(one lak is equal to one hundred thousand). The hellish worlds created by Anantesvara for the sinners to undergo the torments inflicted by Yama, lie there distributed over these layers. O, the eminent twice-born Sage!, I will tell you the names of these hellish worlds, to enable you acquainted with the knowledge of bhuvana adhva.

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rauravadhvānta śītoșņa santāpābja mahāmbujāḥ|

kālasūtrāșțamā hyete narakā iti viśrutāḥ|| 15 sūcyāsya kālakhadgākhya kșuradhārāmbarīșakāḥ

taptāṅgāra mahādāha santāpāśceti he mune|| 16 bhavantyașțau subhībhatsā mahāśabda padānugāḥ|

lākșāpralepa māmsāda nirucchvasanasocchvasāḥ|| 17 yugmādri śālmalī loha pradīpta kșutpipāsakāḥ

kṛmīņām nicayaśceti rājānaḥ parikīrtitāḥ|| 18 lohastambho'tha

viņmūtrastathā vaitariņī nadī

tāmisrasścāndhatāmisraḥ kumbhībhāgassarauravaḥ|| 19 mahāpadānugo'vīcī rājarājeśvarāḥ smṛtāḥ|

Raurava, Dhvanta, Sita, Ushna, Santapa, Ambuja and Mahambuja - these eight hells are known well as belonging to the category called Naraka. Sucimukha, Kalakhadga, Kshuradhara, Ambarishaka, Taptangara, Mahadaha, Santapa and Bhibhatsa - these eight hells belong to the category known as Mahanaraka. O, the great Sage!, Lakshapralepa, Mamsada, Nirucchvasanasocchvasa, Yugmadri, Salmali, Lohapradipta, Kshutpipasa, Krumiinicaya - these eight hells are belonging to the category known as Rajanaraka. Lohastambha, Vinmutra, Vaitaraninadi , Tamisra, Andhatamisra, Kumbhibhaga, Maharaurava and Avici - these eight hells belong to the category known as Rajarajesvara naraka.

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eșām puțānām narakaissārdham yojanasamkhyayā|| 20 bhavanti koțayastrimśat dve ca lakșe dvijottama|

tatastrimśatsahasrāņi tyaktvā bhūrnavalakșakī | 21 bhavatyayomayyardhena pūrveņārdhena kāñcanī

yopyadhastātpuțastasya mṛdardham cārdhamāyasam|| 22

O, the foremost twice-born Sage!, the total height of these 33 layers along with the hells is 33 crores and 2 lakhs. Above this level, there is a mid-space whose height measures 30 thousand yojanas. Above this mid space is a layer with a height of 9 lakhs of yojanas. The lower half of this layer is of the nature of iron and its upper half is of the nature of gold. Half of the lower half is of the nature of earth and the remaining half is of the nature of iron.

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tatra dvātrimśato'mīşām nirayāņām patissthitaḥ|

kūśmāņda iti vikhyātaḥ pralayārkānaladyutiḥ|| 23 karālavadanaḥ kruddho vrttakoțaralocanaḥ

țankapāņistathābhūtaiḥ bhūtairbhūyobhirāvṛtaḥ|| 24

There exists Kushmanda, the Lord of all these 32 narakas mentioned here. He is with the resplendence of the sun and the fire which appear at the time of final dissolution. He appears with a dreadful face expressing his fierce nature through his rounded and protruding eyes. His hand is holding the hatchet. He is surrounded by the Bhutas who are of the same nature as of Kushmanda.

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ayorukmapuțādūrdhvam așțamīyam vasundharā

sāhasrāșsaț parā madhyā vyarkalakșatrikoțikī|| 25 vasatyo navasāhasrāḥ parā daśa sahasrakī

tadāsām saptakam sadbhiḥ khyātam pātālasaptakam|| 26

Above the layer whose half is iron and another half is gold, there is this world(bhu-loka), the eighth one. Six worlds are below the bhu- loka, each one measuring a height of 9000 yojanas. In between these six worlds and the bhu-loka, there is the seventh world. The height of mid-space between each of the six worlds is 1000 yojanas. The height of the seventh world is 10,000 yojanas. The layer above the seventh world is with a height of 2 crores and 88 lakhs of yojanas. These seven worlds are specifically called 'Patala saptaka' by the learned people.

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tannāmato'dhipatitaḥucyamānam nibodhame

ābhāsam paratālākhyam nitalam ca gabhastimat | 27 mahātalam rasāmkañca pātālam saptakam mune

saptasveteșu daityendra bhujakakșaņadācarāḥ|| 28 sapta sapta samākhyātā sthānapyatha nibodha me

daityaḥ śankuśratiḥ pūrve prahlādaśśiśupālakaḥ|| 29 karkandukā hiraņyākșo brhadgarbho balistathā

kādraveyāḥ kuțilako vāsukiḥ kambalastathā|| 30 kārkoțako'tha kālāngaḥ durdarśastakșakastathā|

vikațo lohitākșaśca yamākhyo vikațānanaḥ|| 31 karālo bhīmanihrādaḥ piṅgalaśceti rākșasāḥ|

teșāmupari niśśeșa pātālādhipatīśvaraḥ|| 32

O, Sage!, for your understanding, the names of these seven worlds and of their governing Lords are now told. Abhasa, Paratala, Nitala, Gabhastimat, Mahatala, Rasamka and Patala. In each world, there are Asurendras,

Nagesvaras and Rakshasas. Asuras are in the lower section; Nagas are in the middle section and Rakshasas are in the upper section(of each world). The names of seven Asuras are: Sankusruti, Prahlada, Sisupala, Karkanduka, Hiranyaksha, Bruhadgarbha and Bali. The names of seven Nagesvaras are: Kutilaka, Vasuki, Kambala, Karkotaka, Kalanga, Durdarsa and Takshaka. The names of seven Rakshasas are: Vikata, Lohitaksha, Yama, Vikatanana, Karala, Bhimanihrada and Pingala. Above these Patalas , there exists the

Lord of all these seven worlds.

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sāhasre kāñcane dhāma maņdale hāțakassthitaḥ|

yam stuvanti priyaprāptyai yatā yati vibhūșaņaiḥ|| 33 daityayakșa surāhīśa lalanā lalitaiḥ padaiḥ|

tataḥ koțiśatam pṛthvī nānājana samāśrayā| | 34

Hatakesvara, the Lord of all the seven patala-worlds exists in a splendid mansion and region which appear with the luster of gold. He is being extolled by the ladies belonging to various Ganas such as the Daityas, Yakshas, Suras and Nagas. They are praising him with musical songs composed with soft sounding words being rendered in three phases -fast, middle and slow - in order to attain all those which are endearing to them. Above the world of Hatakesvara is the Pruthvi-loka(the Earth) raising up to the height of 100 crores of yojanas. It is resorted to by the people of various denominations.

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dvīpaśailasaridvāri nidhimaņdala maņditā

jambūśāka kuśakrauñca śālma gomada pușkarāḥ|| 35 lakșādi dviguņā dvīpāḥ kșārādyabdhibhirāvṛtāḥ

tato hiraņmayī bhūmiḥ lokālokaśca parvataḥ|| 36 tamaḥ parastādgarbhodaḥ kațāhaśceti bhūtalam

This Pruthvi-loka is beautified and enriched by the islands, mountains, rivers and oceans. Jambu, Saka, Kusa, Kraunca, Salmali,

Gomeda and Pushkara -these are the seven islands. Jambudvipa is with an extent of one lakh of yojanas. The extent of Sakadvipa is twice that of the Jambu. In the same way, the extent of each succeeding island is twice the extent of the previous one. These dvipas are surrounded by salty ocean and other oceans. Beyond the seventh ocean is the land which is of the nature and luster of gold. Beyond that

land is the mountain known as 'lokaloka'. Beyond the 'lokaloka' mountain, only dense darkness prevails. Beyond the dark region is the ocean called 'garbhoda' extending up to the wall of the brahmanda.

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citraśailasariddvīpa kānanodadhyalankṛtām|| 37 prthvīm bhagavatīm śakra srotumicchāmi vistarāt

tvayi vaktāri deveśa sarvapratyakșa darśini|| 38 nișțhājñapti rasākṛsțam śrutau dhāvati me manaḥ|

vartayişye dvijaśreştha prastutokti śarīravat|| 39 dvīpānnadīrvanāntāmśca śṛņușvaikāgra mānasaḥ|

Sage Bharadvaja:

"O, Indra, the Lord of the devas, you are the one who could explain well the principles set forth in the Agamas and you are the one who has seen well all the perceptible things. Being forcibly pulled by the taste of hearing and understanding the complete details, my mind runs fast towards you. I desire to hear the greatness of this Pruthvi which is in the likeness of Sakti and which is embellished with various mountains, rivers, islands, forests and oceans."

Indra:

"O, the foremost twice-born sage!, a perfect description of a structure appears as a well-formed image. I will explain the islands,

rivers and the forests of this great land. Listen to these details with one-pointed attentive mind."

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