SAIVA-SIDDHANTA

"
Owing
;
*
"
"
The
"
THE SAIVA RELIGION.
297
Pasa is the rope with which the Pasu is tied to the sacrificial
stake and this is the word mostly used in the Upanishats also
to describe Man s bondage or Mala. Pasam dahati Fanditah"
(Kaivalya Upanishat).
The Pati is
accordingly
follows :
described in the text-books as
This Pati is Param, neither Rupa nor Arupa, Nirguria
without mark, Nirmala, Eka, Eternal, Chit of Chit, Achala,
Infinite, Arianda, the unapproachable, the Goal, the least
of the least, and the greatest of the great* Tat and Siva
(Sivaprakasa I.)
SAIVA IS NIRGUNA AND PERSONAL.
We have only to notice that the God postulated by Saiva
Siddhanta is not Saguna, but Nirguna,* which as we have
pointed out above means only above the three gunas, Satva,
Rajas and Tamas, i.e., above Praknti i.e., non-material or Chit.
NIRGUNA NOT TO BE TRANSLATED IMPERSONAL.
We have condemned ever so often the translation of the
words Nirguria and Saguna into Impersonal and Personal and
play with in His Panchakrityas, just as a cow is tied or released, that it
has no wider vision (Agam) and is not master of its self (Anisa) and it
is laid by a master, or Isvara, to heavenly regions or other places."
Hence is the soul symbolised as a Pasu. Sri Haradatta says ;
to dependence upon its master, the Atmans are Pasus and inde
pendence is the mark of thyself the Pati and Isvara ". term Mala
applied to corrupting element has been more in vogue in classic works.
Thus Patanjali has in his Yoga sutras
cT^S^T
in the Manu-smriti we have ^^ ^r^lt^rfS^^^U^qyif^f
\
H
(Manu Chap. 2).
And what is Mala?
Mala is what intrinsically covers the Chit or the intelligence of the soul,
These three gunas stand for the three states Jagra, Svapna and
Sushupti, and Nirguna therefore means Tuiiya or Chaturta.
"Jagra is
Satva, Rajas is Svapna, Tamas is Sushupti. Nirguna is therefore
Timmantiram.
Turiya."
3S