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23
XXXIV]
The Agama Literature regarded as the unholy seed that pervades the whole world and manifests through it and is ultimately destroyed. It is through these manifestations that one can infer the existence of God, the instrumental cause (kartā'-numīyate yena jagad-dharmeņa hetunā). This mala is inanimate, for such a theory suits the nature of effects. It is easier to assume preferably one cause of mala than many. The cloth is manifested by the action of the weaving spindles. The substance of the cloth would have been manifested in other forms according to the action of the various accessories, for all the effects are there, though they can only be manifested through the operation of accessories. It is difficult to imagine the concept of productive power. It is better to assume that the things are already there and are revealed to us by the action of the different kinds of causes?
The individual souls are all-pervasive and they possess eternal power by the Power of God. The only trouble is that on account of the veils of mala they are not always conscious of their nature. It is through the action of Siva that these veils are so far removed that the individual souls may find themselves interested in their experiences. This is done by associating the individual minds with the thirty-six kalās produced from the disturbance of māyā. We have already discussed the nature of these thirty-six tattvas or categories in our treatment of the philosophy of Tattva-prakāśikā of Bhoja. It is through these categories that the veils are torn asunder and the individual becomes interested in his experiences. Kalā means that which moves anybody (prasāranam preranam sā kurvati tamasaḥ kalā). The individual soul has to await the grace of God for being associated with these kalās for all his experiences, as he is himself unable to do so on his own account. The karma done by a man also remains embedded in Praksti and produces effects by the category of niyati.
sānvaya-vyatirekubhyām rudhito vā 'vasīyate, tadvyakti-jananam nāmu tat-käraka-samāśrayāt. tena tantu-gatākāram pațākārā'barodhakam, vemādinā 'panīyātha pațavyaktiḥ prakāśyate.
Ninth patala.
