Chapter 7 of 11
The Vibhuti-Yoga of Siva: Fundamentals of Pasupatism
This chapter corresponds to Chapter X of the Bhagavad Gita - the list of the best person, deity or thing in each category is claimed to be Himself by Siva here, as Krsna does in BG X (most individual parallels are left uncited by the translator as unnecessary, since nearly the whole list is borrowed). From verse 18 to the end, the chapter turns to the fundamentals of Pasupatism: all souls (Pasus) bound by Siva's own noose (Pasa) of Maya, Karman and the three Gunas, the twenty-four Sankhya principles, and the five Klesas (miseries) that fetter the Atman - though the sect poses as independent, the influence of Sankhya is obvious.
Ye Sages, listen all of you to the prowess of Paramesthin on realising which man becomes liberated and does not fall into the worldly existence again.
That is my greatest abode, the Brahman, which is greater than the greatest, eternal, steady and immutable, of perpetual bliss, devoid of doubts and alternatives.
Among the knower of Brahman, I am god Brahma the self-born deity with face all round. Among the wielders of Maya, I am the ancient, imperishable god Hari.
Among Yogins, I am Sambhu, among ladies I am goddess (Parvati), the daughter of the lord of mountains. I am Visnu among sun-gods and am the fire-god among Vasus.
Among Rudras, I am Sankara; among those who fly (i.e. birds), I am Garuda; among the leading elephants, I am Airavata and among those who bear weapons (warriors), I am Rama.
Among the sages, I am Vasistha; among Devas, I am Satakratu (one who has performed a hundred sacrifices i.e. Devendra); among craftsmen I am Visvakarman and among the enemies of Devas, I am Prahlada.
Among ascetics I am Vyasa; among the Ganas (attendants of Siva) I am Vinayaka; among heroes, I am Vira-Bhadra; and among the Siddhas, I am ascetic Kapila.
Among the mountains, I am Meru; among constellations, I am the Moon; among the weapons of striking potentiality I am the thunderbolt; and among holy rites, I am truthfulness.
Among serpents, I am Ananta (Sesa); among generals of armies, I am lord Pavaki (son of the firegod i.e. Skanda); among the stages of life, I am the householder's stage and among Isvaras (Rulers) I am Mahesvara.
Among Kalpas, I am Mahakalpa (the greatest Kalpa); among the Yugas, I am Krtayuga; among the Yaksas, I am Kubera and among grasses, I am Virudha (plant which grows after being cut) (v.l. am Viruka among Ganesas).
Among the Prajapatis (progenitors of the world), I am Daksa; among the Raksasas I am Nirrti; among powerful persons, I am Vayu, and among the continents, I am Puskara.
Among the leaders of beasts, I am the lion; among mechanical devices (weapons), I am the bow; among the Vedas, I am Samaveda and among Yajur Mantras I am Satarudriya (Vajasaneyi Samhita XVI.1-66).
Among the Japyas (Mantras for the purpose of Japa), I am Savitri (Rg Veda 3.62.10); among mystic secret Mantras, I am Pranava (Om), among the hymns, I am the Purusasukta (Rg Veda 10.90) and among the Saman Mantras I am Jyestha Saman.
Among the scholars of Vedic topics, I am Svayambhuva Manu; among territories, I am Brahmavarta and among holy centres, I am Avimuktaka (Varanasi).
Among Vidyas (lores), I am the Atmavidya (spiritual science, leading to realization of Atman). Among types of knowledge, I am the greatest knowledge pertaining to Isvara; among the elements, I am the Ether, and among the entities (or realities) I am Mrtyu (Death).
Among the nooses and fetters, I am Maya, and among the Calculators, I am Kala (Time), among goals I am liberation (from samsara) and among the greatest ones, I am Paramesvara (the supreme) God.
Whatever else be in the world that stands most prominent by means of Sattvaguna, brilliance of power, you can vouchsafe for it that it is a manifestation of brilliance.
All the Atmans existing in the world are said to be Pasus. I am remembered as their lord, Pasupati by the wise sages.
From here to the end of the chapter is the discussion on Pasupatism. Though the sect poses to be independent, the influence of the Sankhyas is obvious (vv.18-27).
In my sportive activity, I bind all these Pasus by means of the noose of the Maya. Expounders of the Vedas say that I am the liberator of the Pasus (Individual souls).
Excepting me, the great Atman, the unchanging overlord of the Bhutas, there is no other liberator of those who are bound with the noose of the Maya.
The twenty-four principles, the Maya, the Karman and the three Gunas - these are the nooses (in the hands) of Pasupati; and distresses are the bondages of individual souls (Pasus).
The mind, the intellect, the ego, the firmament, the wind, the fire, the water, and the Earth - these eight are Prakrtis (causes) and the other things are Vikaras (effects).
(These are:) the ears, the sense of touch, the eyes, the tongue and the fifth one the nose (these are the sense-organs of knowledge), the anus, the genitals, the hands, the feet and the organ of speech (these are the organs of activity), sound, touch, colour, taste and smell (these are the five objects of pleasure) - these fifteen together with the eight objects mentioned before (Verse 22) constitute the twenty-three Prakrtas or Products of Prakrti.
The twenty-fourth principle is the Avyakta (unmanifest), Pradhana characterised by its Gunas. It has neither beginning nor middle nor destruction. It is the supreme cause of the universe.
Sattva, Rajas and Tamas - these are called the three Gunas. The state of equilibrium of these, they know to be the Avyakta Prakrti (the unmanifest Prakrti).
Sattva is knowledge; the Rajas and the Tamas are ignorance (Ajnana) (v.l. Rajas is) a mixture of knowledge and ignorance. The wise sages know that the inequality of the Gunas is due to the disequilibrium in intellect.
What are called Dharma and Adharma (Virtue and Evil) are the binding nooses called Karmans. But those Karmans dedicated unto me are conducive to liberation and not to bondage.
Avidya (Ignorance); Asmita (Egotism), Raga (Passion) Dvesa (hatred) and Abhinivesa (attachment) are called the Klesa (miseries). They are themselves the bonds that fetter the Atman.
The same as in the Patanjala Yoga Sutra 2.3. They are regarded as "bonds" or "fetters" (Pasa) in Pasupatism.
Maya alone is called the cause of these Pasas. It is the original unmanifest Prakrti. That Sakti (divine power) stays in me.
He alone is the primordial nature or Pradhana as well as Purusa and the product such as Mahat etc. He is the eternal God of gods.
He alone is the bondage and the maker of bondage; He alone is the Pasa and the sustainer of the Pasus. He knows everything but no one knows him. They call him the Primordial and ancient Purusa.