[126] Ananta is a name of Śiva in the Atharva-śiras Upanishad (see Indische Stud. i. 385).
[127] This is the fourth of the twenty-eight Ágamas (see Foulkes' Catechism).
[128] Aṇu? "The soul, when clothed with these primary things (desire, knowledge, action, &c.), is an exceedingly small body" (Foulkes). Anaṇu is used as an epithet of Brahman in Bṛihad Ar. Up. iii. 8. 8.
[129] See Ind. Studien, i. 301.
[130] The mind or internal sense perceives soul (see Bháshá Parichchheda, śloka 49).
[131] Delete the iti in p. 84, line 5, infra.
[132] Cf. the Nakulíśa Páśupatas, p. 76, 4 (supra, p. 103).
[133] For these three classes see J. A. O. S. iv. pp. 87, 137. They are there described as being respectively under the influence of áṇavam malam only, or this with kanmam malam, or these with mayei malam. The áṇavam is described as original sin, or that source of evil which was always attached to the soul; kanmam is that fate which inheres in the soul's organism and metes out its deserts; mayei is matter in its obscuring or entangling power, the source of the senses. Mádhava uses "kalá," &c., for máyá. The reason is to be found in J. A. O. S. p. 70, where it is said that the five vidyátattvas (kalá, vidyá, rága, niyati, and kalá) and the twenty-four átmatattvas (sc. the gross and subtile elements, and organs of sense and action, with the intellectual faculties manas, buddhi, ahaṃkára, and chitta), are all developed from máyá. This exactly agrees with the quotation from Soma Śambhu, infra. We may compare with it what Mádhava says, p. 77, in his account of the Nakulíśa Páśupatas, where he describes kalá as unintelligent, and composed of the five elements, the five tanmátras, and the ten organs, with buddhi, ahaṃkára and manas.
[134] See J. A. O. S. iv. p. 137. I read anugrahakaraṇát in p. 86, line 3.
[135] I omit the quotation, as it only repeats the preceding. It, however, names the three classes as vijñána-kevala, pralaya-kevala, and sakala.