"Fivefold are his operations, creation, preservation, destruction, and obscuration,
"And to these must be added the active grace of him who is eternally exalted."
Now these five operations, in the view of the pure Path, are held to be performed directly by Śiva, but in that of the toilsome Path they are ascribed to Ananta,[126] as is declared in the Śrímat Karaṇa[127]—
"In the Pure Path Śiva is declared to be the only agent, but Ananta in that which is opposed to the One Supreme."
It must here be understood that the word Śiva includes in its proper meaning "the Lord," all those who have attained to the state of Śiva, as the Lords of the Mantras, Maheśwara, the emancipated souls who have become Śivas, and the inspired teachers (váchakas), together with all the various means, as initiation, &c., for obtaining the state of Śiva. Thus has been explained the first category, the Lord (pati).
We now proceed to explain the second category, the soul (paśu). The individual soul which is also known by such synonyms as the non-atomic,[128] the Kshetrajña, or knower of the body,[129] &c., is the Paśu. For we must not say with the Chárvákas that it is the same as the body, since on this view we could not account for memory, as there is a proverb that one man cannot remember what another has seen. Nor may we say with the Naiyáyikas that it is cognisable by perception,[130] as this would involve an ad infinitum regressus. As has been said—
"If the soul were cognisable, there would need to be again a second knower;[131]
"And this would require another still, if the second were itself to be known."
Nor must we hold it non-pervading with the Jainas, nor momentary with the Bauddhas, since it is not limited by space or time. As has been said—