LalithA SahasranAma [354] pasupAsavimocini [ Part 3 ]

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Those who have not burned the three impurities, are appointd to

different births in order to burn their impurities through fruition.

That itself is a sign of graciousness [to them]. For it is

said, "When the impurities are not come to fruition, they can be

the recipients of ordinary grace; thus O Mahesvari, the three kinds

of pasus obtain mastery and dominion by the grace of Siva alone… and

he out of compassion appoints them to different births in order to

burn [their impurities]".

 

Those who are bound by the two pAsas, anu and action, are

pralayAkalas [temporarily bound], of these there are two divisions,

those who have and those who have not burned their impurities; among

these the latter, by the power of action are born in superior [from

a religious standpoint] positions. The former partaking of the grace

of the Lord becomes the lords of the universe. This is said in the

Svacchanda-samgraha. "The mixed [calss] who have right notions,

are called pralayAkalas; they have the body of eight cities

[puryastaka], according to their different actions. O beloved one,

they obtain many births; and having enjoyed the fruits of their own

actions, when their actions are in equilibrium they become Siva

himself; they, having completely burned the impurity of action,

having retained something [of action] they become the lords of the

world, ruling the tattvas, jala [water], etc. They [lords] are of

three kinds."

 

Those who are bound by the impurity of anu only are the

vijNAnakevalas [mere discriminators]. For it is said, "The pasu

who is bound by one impurity [of anu] alone is called vijNAnakevala;

O beloved one, as he completely burned the impurity [of anu] became

the mere discriminator." These also are of two kinds, ie one has

and the other has not finished with sin. The former ones become the

lords of knowledge [vidyesvaras], the latter are the spirits of the

seven crores of powerful mantras. But these must not be considered

inanimate [sound]; they like ourselves possess caitanya. So the

Mrgendra Sam says, "Then who has got rid of the beginningless

impurity [of anu] becomes omnipotent, omniscient, Siva himself, and

throws off the meshes of the net of anu, which before held him

down." The Agamikas also say, "Sambhu who blesses all, gives

happiness and salvation to all those who are bound by anu and

presevere in their work [ie the burning of impurity]." The

mantras are called anu because they belong to the soul, who have not

burned impurity. Thus there are endless divisions of the six kinds

of pasus according to their progress in burning the impurities. As

the births and dominion attained by these, according to their

progress, are for the sake of burnig of impurities by fruition, they

are [intended as the ]means of salvation.

 

But if release is the work of Siva, how does Devi become an Agent?

Without the possessing the power [sakti] of release Siva can do

nothing; therefore the agency of release should be acknowledge to

belong to Sakti alone by [the rule ] of agreement and continuity.

This is attested by great men: "I adore with all my heart that

Sakti which is intelligence, primeval, through whom Siva is able to

confer happiness and salvation on all pasus." Moreover the agency is

independence, because says, Panini [i.4.54] "The Agency is

independence." That belongs to Sakti; so the Sakti-sutras

says : "The Independent intelligence [cit] is the cause of the

establishment of the universe." But the Siva Sutra [i.1]

says, "Intelligence is the self[siva]' As there is no

expression [in the above Siva Sutra] of independence and from the

force of the neuter gender [ ie the word caitanya is neuter] Siva

has not the quality of agency etc. But Sakti and Siva-sutras of

above [ie intelligence is Devi and intelligence is Siva] and the

saying of the wise "Intelligence [cit] applies to Siva as well as to

Sakti," means in such cases [that Siva and Sakti] are inseparable

[ie bogh are one and the same]. Such is the doctrine of the Saiva

Schools.

 

Thus pasu means those above described, pAsa, impurities, vi,

according to their deserts, mochini releases.

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry