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XXXIV] Mātanga-parameśvara-tantra
29 tightened by vāsanā; so the souls become attached to all enjoyments, and this is called rāga. With all attachments there is sorrow, and therefore non-attachment to all sense-pleasures leads to the best attainment of happiness.
The nature of kāla and niyati are discussed in the same way as in other books of Saiva-siddhānta.
Māyācomes out from God as an expression of His subtle energy, and from māyā there evolves the pradhāna, which in its first stage is only pure being or sattā. Later on other categories evolve out of it and they supply the materials for the experience of puruşa. The puruşa and the prakyti thus mutually support each other in the development of categories and experience.
The ahankāra infuses the self in and through the sense-organs and operates as their functions. The same may be said regarding the application of ahankāra in and through the tanmātras. The ahankāra thus represents the entire psychic state in a unity. The ahankāra is present also in dormant state in trees, plants, etc.
Pauşkarāgama. In the Pauskarāgama jñāna is defined as consisting of the energy inherent in Siva. Six categories described are "patiḥ kundalini māyā paśuḥ pāśaś ca kārakah." Laya, bhoga and adhikāra are the three functions of sakti. Māyā as generated by the actions of men, supplies the elements by which the objects of experience and experience are made. Paśu is that which experiences and reacts. The categories beginning from kalā to earth (kșiti) are real entities. Laya is called bondage and is regarded as the fifth category. The sixth category is equal to bhukti, mukti, vyakti, phala, kriyā and dīkņā taken together, Bindu and anus are the real entities. When the manifold creation shrinks into the bindu, we have that stage in Siva which is called dissolution (laya). In the original state actions of the type of sadyśa pariņāma go on. Siva is described as vispasta cinmātra and vyāpaka. His energies only can operate, while He remains unmoved. When the energies begin to operate in the bindu, the bindu becomes fit for being the data of experience. This state of bindu with Siva reflected in it is called the sadā-śiva. Even in this stage there is really no change in Siva. When the energies
