"These creatures whose mala is matured, by putting forth a healing power,
"He, assuming the form of a teacher, unites by initiation to the highest principle."
It is also said in the Srímad Mṛigendra—
"He removes from that infinitesimal soul all the bonds which previously exerted a contrary influence over it."[143]
All this has been explained at great length by Náráyaṇa-Kaṇṭha, and there it is to be studied; but we are obliged to pass on through fear of prolixity.
But as for the second class, or those called apakvakalusha, the Supreme Being, as impelled by the desert of their respective actions, appoints them, as bound and endued with infinitesimal bodies, to enjoy the rewards of their previous actions.[144] As has been said—
"The other souls, bound [in their material bonds] he appoints to enjoy their various deserts,
"According to their respective actions: such are the various kinds of souls."
We now proceed to describe the third category, matter (or páśa). This is fourfold, mala,[1] karman, máyá, and rodha-śakti.[145] But it may be objected, "Is it not said in the Śaiva Ágamas that the chief things are the Lord, souls, and matter? Now the Lord has been shown to mean Śiva, 'souls' mean atoms (or beings endowed with atomic bodies), and matter (or 'bond') is said to be the pentad,[146] hence matter will be fivefold. How then is it now reckoned to be only fourfold?" To this we reply as follows:—Although the vindu or nasal dot, which is the germinal atom of máyá, and is called a Śiva-tattva, may be well regarded as material in comparison with the highest liberation as defined by the attainment of the state of Śiva, still it cannot really be considered as matter when we remember that it is a secondary kind of liberation as causing the attainment of the state of such deities as Vidyeśvara, &c. Thus we see there is no contradiction. Hence it has been said in the Tattva-prakáśa—