शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

FOURTH SUTRA. 53
objective consciousness ceases little by little or is drawn in as it
were, just as a spider or tortoise draws all its legs and organs
into itself and rolls itself into a mass and becomes dead to all
appearance. In fact, like a revolving prism of many sides, the
attitude of the atma alone changes and this change of attitude
or avastha is brought about, as, in the language of the text, it
it is in a formless (Arupa) Tatwa form enshrouded by mala i. e.,
not being made of matter but being chit itself and encased in
matter. These five avasthas and their bodies are divided into three
states Kevala, Sakala and Sutta. The Kevala state is the
original state before evolution and described in the text of this
sutra 'சகசமலத்துணராது' (It is not conscious when it is in
conjunction with Anavamala). The Sakala state is described
in the next sutra (V) and in the next one (VI) the Sutta
state is treated of.
Having met a few of the most formidable objections taken
to this view of the Siddhanta school, let me here state a few of
the objections to the Idealistic view for which a rational answer
is not yet forthcoming. Evolving Logos and Mulaprakriti
(matter) from Brahm (Sat), why don't you apply the law of
causation and conservation of energy, and say otherwise that,
Logos and matter are not Brahm, and why do you throw a veil
between Logos and Brahm, and why do you say also that matter
is not 'Sat' but Asat, and why should the one energy or
Chaitanyam or Sakti of the Logos subdivide itself and form into
different monads and acquire Karma, and become evil, and
corrupt and bring sin and sorrow into this earth? If Atma is
not a particle of this Chit but a mere reflection or shadow, how
could the shadow and the substance be the same and how
could a mere shadow become individualized and clothe
with thought and action? And why should this shadow work
out its own salvation? Will it not disappear when the
substance is itself resolved. And in the same way as the