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04
Vira-saivism
[CH. XXXV When one avoids all illusions or errors about body, etc., and conceives in the mind that one is at one with the linga, that is called the prāņa-linga, or cara-sthala. When one surrenders all objects of gratification to God, it is called the prasāda-sthala, and when one fixes one's mind on God as being one with Him—it is called māheśvara-sthala. When the false appears as true and the mind is detached from it by the adorative action of bhakti, and the person becomes detached from the world—this is called bhakti-sthala. Thus we have another six kinds of șaț-sthala.
Again from another point of view we have another description of sat-sthala, such as from Atman comes ākāśa, from ākāśa comes vāyu, from vāyu comes agni, from agni comes water and from water-earth. Again the unity of Atman with Brahman is called vyomānga. Prāņa-linga is called vāyvānga, and prasāda is called analānga, and maheśvara is called jalānga and the bhakta is called bhūmyanga. Again from bindu comes nāda, and from nāda comes kalā, and reversely from kalā to bindu.
Unlike the Vaisnavas, the Anubhava-sūtra describes bhakti not as attachment involving a sense-duality between the worshipper and the worshipped, but as revealing pure oneness or identity with God in the strongest terms. This implies, and in fact it has been specifically stated, that all ceremonial forms of worship involving duality are merely imaginary creations. In His sportive spirit the Lord may assume diverse forms, but the light of bhakti should show that they are all one with Him.
