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

FOURTH SUTRA. 49
siders what it is. It cannot know that it so considers. Manas
takes such an impression, and doubts whether it is or is not this
or that. It cannot know that it so doubts.
Ahankara ventures boldly that the impression is such and
such. It cannot know that it so ventures.
Buddhi determines properly that the impression is this or
that. It cannot know that it so determines.
(a). The Andakarana are divided into two classes as re-
marked above.
Manas, Chitta, and Ahankara are merely faculties of per-
ception and they perceive permanent sensations and the language
of the text is remarkable as “மன்னு புலன்கள்” exactly mean
permanent sensations. Buddhi is the faculty of reason involving
the sense of agreement and difference among such impressions.
The product of this faculty is what is brought to the cog-
nizance of the soul. The first three ministers merely gather
statistics and prepare them. The Chief Minister, Buddhi
compares the statistics and draws his conclusions and formulates
the proposition to the King (Soul).
As the waves are stirred by the winds, the senses affect
the Andakarana.
(b). Another distinction is that the four andakarana are
four different functions, one not capable of performing the
function of another or all the rest. That which stands above,
cognizant of all the four, is the soul.
(c). It was before observed that the soul was of the form of
Sri Panchatchara and the latter was stated as synonymous with
Pranava. The symbol of Vinthu is a circle and that of
Natham is a line. These two in fact, constitute the Pranava sym-
bol o— or உ and the latter will be seen is the same as Pillayar shuli;
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