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XXXVIII] Doctrine of the Pāšupata-sūtras
141 it is also called manas and the internal organ, antahkarana. The mind has thus to be dissociated from all sense objects by the self, and attached to Rudra or Siva. When this is done then all intention of merit and demerit disappears; it slides away from the self like the old coil of a snake, or falls down like a ripe fruit. The self which is thus fixed in Siva becomes static (niskriya) and is also called niskala. The mind in this state is devoid of all good and bad thoughts. When this yoga ideal is reached, the person becomes omniscient, and he cannot any further be drawn to any kind of illusory notions. So the liberated person, according to this saivayoga, does not become a kevalin like the yogin following the Pātañjala discipline, but he becomes omniscient and has no sorrows, and this happens by the grace of God. He becomes absolutely liberated in the sense that he can arrest any future aggression of evil or time, and he is not dependent on anybody. In this way he attains or he shares the supreme power of the Lord. Neither does he become subject to all the sufferings of being in the mother's womb, or being born, and the like. He is free from the sorrows due to ignorance, from which is produced egotism, which leads one to forget that one is bound. So the liberated person becomes free from all sorrows of birth and rebirth and all bodily and mental sorrows as well.
The supreme Lord is also called Siva, because He is eternally dissociated from all sorrows.
We thus see that there are five categories in this system. First, there is the pati or the Lord which is the cause, which is called by various names, Vāma, Deva, Jyestha, Rudra, Kāmin, Sankara, Kāla, Kala-vikaraña, Bala-vikaraņa, Aghora, Ghoratara, Sarva, Sarva, Tatpuruşa, Mahādeva, Omkāra, Rși, Vipra, Mahānīša, Išāna, Išvara, Adhipati, Brahmā, and Sival. The Sāmkhya system admits pradhāna as the cause, but in the Pāśupata system God, as distinguished from the pradhāna, is the cause.
The category of effect is the pašu, and pašu is described as knowledge, the means of knowledge, and the living beings. They are produced changed, or dissolved. By knowledge we understand the scriptures, wisdom, merit, attainable objects, values, desires, etc., leading up to the dissolution of all sorrows. The second constituent of pašu called kalā is of two kinds: as effect, such as
1 Pāśupata-sūtras v. 47 (commentary).
use.
