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AUGUST, 1925 1
20. Because it is favourable to the fetters, the soul-obscuring power of the Creator is called a fetter. Thus the fetters are four-fold.
THE TATTVA PRAKASA
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Chapter II.
1. In all the books, from first to last, they call the five pure principles the Śiva principle. There is always energy in the Siva principle, and in the principle called the "Science of God." 2. In order that the soul may be cognizant and efficient, there arise from matter five principles,-time and destiny, and likewise art, and science and passion.
3. From matter arise, one from another, the unmanifest, the quality principle, intellect, egoism, mind, the organs of intellect, and action, their objects, also, and the physical elements.
4. Primarily for the experience of the soul there arise the twenty. There are, also, the three, between which and the qualities of matter there is fundamentally no difference.
5. The teachers describe the Siva principle as pervasive, single, eternal, the cause of the whole universe, characterized by knowledge and activity.
6. It is in reliance on this that desire and all the other energies perform their individual functions. Hence they call this the "all-favouring" one.
7. The first slightest movement of this one, who desired to create for the benefit of the intelligent and unintelligent, that is called the Power principle, and is not distinguished from himself.
8. The outreach that exists in the absence of increase or decrease, in the powers of knowledge and action, that the enlightened call the "Sadasiva" Principle.
9. When the energy called knowledge is in abeyance, and action is in the ascendant, that is called the "Isvara " Principle. It is always the performer of the functions of all.
10. Where the functioning power is in abeyance, and the one called knowledge obtains the ascendancy, the principle is called "Science." It is enlightening because of being in the form of knowledge.
11. The whole molecules, tone and syllable, are said to be ever dependent on the Sadasiva principle; again, the lords of the sciences on the Lord, and the mantras and sciences on Science.
12. There is in this world really no series of all these five, because of the absence of time; but for practical purposes, an arrangement of them has indeed been made in the text-book. 13. There is in reality one principle, called Siva, sketched as having a hundred various powers. Because of the difference in operation of the powers, these differences have been set in order as belonging to it.
14. For the sake of favouring the intelligent and unintelligent, the Lord, assuming these forms, performs an act of kindness to the intelligent beings whoso powers are held in check by beginningless corruption.
15. To the atoms the all-favouring Siva grants experience and liberation in their own functions, and to the brutish breed, strength to perform its proper task.
16. This surely is an act of grace for the intelligent, that liberation should have the form of Siva-lkeness. He, because of the beginninglessness of action, does not reach perfection without experience in this world.
17. Hence, in order to provide for his gaining experience, the Creator creates the body, the instruments and the universe. For there is no result without an actor, nor yet without material and instrumental causes.
Chapter III.
1. The energies are known to be his instruments, matter his material. The latter is described as subtle, single, eternal, pervasive, without beginning or end, kindly.
2. Common to all beings; this is the cause, also, of all worlds, for it is involved in the actions of every person; by its own nature it is productive of infatuation.
