"He is to be known as the one eternally liberated, whose body is the five Mantras."
Now the souls are threefold, as denominated vijñánákaláḥ, pralayákaláḥ, and sakaláḥ.[133] (a.) The first are those who are under the influence of mala only, since their actions are cancelled by receiving their proper fruits, or by abstraction, contemplation, and knowledge, and since they have no "fetters" in the form of enjoyments, such as kalá, &c. (which fetters would, however, be the cause of cancelling actions by bringing about their proper fruit). (b.) The second are those who are under the influence of mala and karman, since in their case kalá, &c., are destroyed by mundane destructions, hence their name pralayákala. (c.) The third are those who are bound in the three fetters of mala, máyá, and karman, hence their name sakala. The first class are again subdivided into samápta-kalusháḥ and asamápta-kalusháḥ, according as their inherent corruption is perfectly exhausted or not. The former,—having received the mature penalties of their corruptions,—are now, as foremost of men and worthy of the privilege, raised by Śiva's favour to the rank of the Lords of Knowledge (the Vidyeśvaras), Ananta, and the rest. This ogdoad of the Lords of Knowledge is described in the Bahudaivatya—
"Ananta, and Súkshma, and Śivottama,
"Ekanetra, and again Ekarudra and Trimúrttika,
"Śríkaṇṭha and Śikhaṇḍin,—these are declared to be the Vidyeśvaras."
The latter Śiva, in his mercy, raises to the rank of the seventy million Mantras.[134] All this is explained in the Tattva-prakáśa.[135] Similarly Soma-Śambhu has said—
"One class is named vijñánákala, the second pralayákala,
"The third sakala,—these are the three whom the Śástra regards as objects of mercy.
"The first is united to mala alone, the second to mala and karma,
"The third are united to all the tattvas beginning with kalá and ending with 'earth.'"[136]