मृगेन्द्र आगम: विद्या एवं योग पाद (भट्ट नारायणकण्ठ वृत्ति सहित प्राचीनतम कामिक आगम परिशिष्ट)

IV INTRODUCTION.
head as indicating supreme sovereignty over the entire
creation. Tatpurusha represents the position of the
face as symbolising the inmost essence of all organic
and inorganic life. Aghora or Ghora forms the heart
as the vitalising principle of the Universe. For the
private parts of the body we have Vāmadeva as implying
vomiting forth or manifesting the world of creation.
The body as a whole is represented by Sadyojāta,
descriptive of the power of creating manifold forms at
will.
The verses relating to the above make us aquainted
with the struggle that the old Shaivaites had to undergo
to rationalize the worship of the personified God.
(2) Pashu or the fettered. He is the lord minus
the lord’s perfection in knowledge and action and plus
all the limitations which bring him down to the lowest
rung in the ladder of life. By the gradual evolution
through higher forms of life from his persistent desire
to evolve, the hold which materiality has on him grows
weaker. The process of evolution goes on hand in
hand with the relaxation of the hold till at last the
individual soul recognises the radical opposition of
matter and throws off its domination never to come
back to its fold again.
(3) The fetters :—They are fourfold—Prāvṛti, Īs'a-
bala, Karma and Māyākārya. Prāvṛti is an innate
defilement narrowing down perfect wisdom and perfect
activity. Īs'abala is the power of obstruction exercised
by the free over the fettered. Karma denotes that
defilement which results from the good or bad actions
in the-concrete or the abstract. Māyā etymologically
means that into which the world resolves and remains
potentially at the time of its dissolution and out
of which it develops at the time of creation. The
influence which this Māyā exerts over the soul in
fetters is the fourth defilement.