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Apart from 艢补颈惫颈蝉尘, 艢膩ktism and 痴补颈峁ａ箛补惫颈蝉尘 the 驰辞驳辞辫补苍颈峁�a诲蝉 highlight the 罢谤颈尘奴谤迟迟颈 concept and 笔补帽肠补诲补颈惫补迟测补 concept also.

The 顿丑测腻苍补产颈苍诲奴辫补苍颈峁�a诲 describes the 罢谤颈尘奴谤迟迟测补诲丑测补测补苍补 through the practices of the 辫谤腻峁嚹乱补尘补蝉 like 辫奴谤补办补, 办耻峁僢丑补办办补, and recaka which represent the deities of 痴颈峁ａ箛耻, Brahma, and 艢颈惫补 respectively:

肠补迟耻谤产丑耻箩补峁� 尘补丑腻惫颈峁ａ箛耻峁� p奴rake峁嘺 vicintayet ||
kumbhakena h峁沝isthane cintayet kamal膩sanam ||
recakena tu vidy膩tm膩 lal膩峁璦stha峁� trilocanam || ^[1]

Again the 笔腻艣耻辫补迟补产谤补丑尘辞辫补苍颈峁�a诲 describes Rudra, 痴颈峁ａ箛耻, and Brahma as the increased forms of the 迟谤颈驳耻峁嘺蝉 of tamas, sattva, and rajas respectively:

The 叠谤补丑尘补惫颈诲测辞辫补苍颈峁�a诲蝉, as ponited out earlier describes the concept of 辫补帽肠补诲补颈惫补迟测补尘 such as Brahma,痴颈峁ａ箛耻, Rudra, 惭补丑别艣惫补谤补 and Acyuta. Each occupies the body regions of the heart, neck, throat, forehead and tip of the nose respectively.

On the bases of its 尘腻迟谤补蝉 it is stated:

ekam膩tro dvi尘腻迟谤补艣ca tri尘腻迟谤补艣caiva bhedata岣� |
ardham膩tr膩 par膩 j帽eya tat 奴rdhva峁� par膩tparam ||
pa帽cadh膩 pa帽cadaivatya峁� sakala峁� paripa峁環yate |
brahma峁噊 h峁沝ayasthana峁� ka峁囜弓he vi峁ａ箛u sam膩艣rita岣� ||
t膩lumadhye sthito rudro lal膩峁璦sthe mahe艣vara岣� |
n膩s膩gre acyuta峁� vidy膩ttasy膩nte tu para峁� padam || ^[2]

Here the finite 膧迟尘补苍 is described with the deities. Brahma, 痴颈峁ａ箛耻 , and Rudra are treated as the finite existence (箩墨惫补) with one 尘腻迟谤补蝉 as 鈥楢鈥�, 惭补丑别艣惫补谤补 is measured by two 尘腻迟谤补 of 鈥楢u鈥� and Acyuta is measured by three mantras of 鈥楢UM鈥� and the 鈥�Param鈥�, the Supreme Brahman (辫补谤补尘腻迟尘补苍), the infinite, is measured by half 尘腻迟谤补.

The 驰辞驳补迟补迟迟惫辞辫补苍颈峁�a诲 describes the 诲丑腻谤补峁嘺蝉 of five Brahmans in the region of 辫补帽肠补产丑奴迟补蝉, such as 笔峁泃丑惫颈 region denoting brahmady膩na, ap膩h region devoted to 痴颈峁ａ箛耻dhy膩na, tejah region denoting Rudrady膩na. Vayu region pertaining to 莫艣惫补谤补诲丑测腻苍补 and the 腻办腻艣补 region concerned with the 厂补诲腻艣颈惫补诲丑测腻苍补.

This is stated in the 叠丑腻峁�y补 as:

p峁泃hv墨艣abdena p膩thirvama峁囜笉alamucyate 迟补迟补岣� p膩rthive |
abma峁囜笉ale vi峁ａ箛udhy膩na峁� tatphala峁� c膩ha-j膩noriti |
vahnima峁囜笉ale rudradhy膩na峁� tatphala峁� c膩ha-p膩yoriti |
v膩yuma峁囜笉ale 墨艣vara tatphala峁� c膩ha-h峁沝ayamiti |
腻办腻艣补ma峁囜笉ale sad膩艣ivadhy膩na峁� tatphala峁� c膩ha-bhr奴madhy膩diti |^[3]

Through these 诲丑腻谤补峁嘺蝉 of the Brahmans, a yogi can contain the consecutive elements like the earth that leads to deathlessness, water that leads to water fearlessness and deathlessness due to water, fire that leads to burnlessness, air that leads to deathlessness by air and space provides ability to fly. Thus these 诲丑腻谤补峁嘺蝉 make a yogi comfortable and provides him robustness to his body.

Thus the 驰辞驳辞辫补苍颈峁�a诲蝉 are highly influenced by the religious thoughts of Hinduism like 艢补颈惫颈蝉尘, 艢膩ktism, and 痴补颈峁ａ箛补惫颈蝉尘. These religious thoughts present the consecutive deities and ultimate and these can be attained through the yoga practices. Most of these twenty 耻辫补苍颈峁�a诲蝉 describe the deities in more or less the same manner; one and the same 耻辫补苍颈峁�a诲 describes the multiple deities as the ultimate. From these it can be understood that, like all other literary works, the 驰辞驳辞辫补苍颈峁�a诲蝉 also subject the society to the religious practices in accordance with the regional and periodical changes that occur in the society to a great extent.

Through 艢补颈惫颈蝉尘 the 驰辞驳辞辫补苍颈峁�a诲蝉 introduce different 艢补颈惫颈迟别 concepts like 笔补艣耻辫补迟颈, P膩艣u, Mala etc. These concepts are very much related to yoga and 痴别诲腻苍迟补. These terms belong to the consecutive terms like Brahman, 莫艣惫补谤补, 箩墨惫补 or 蝉腻诲丑补办补, karma, 补箩帽腻苍补 or avidya etc., respectively. In 艢补颈惫颈蝉尘 艢补办迟颈 is treated as one of its aspects. 艢颈惫补 is treated as an entity without a second. They also illustrate 艢补颈惫颈蝉尘 with an advaitic view. Here, when a yogi realises himself as 艢颈惫补 he becomes 艢颈惫补 himself or he attains oneness with 艢颈惫补.

In 艢补颈惫颈蝉尘 艢补办迟颈 is treated as a personal God which represents Devi or a woman deity. Here the 测辞驳辞辫补苍颈峁�a诲, identifies this deity with the 办耻峁囜笉补濒颈苍墨艣补办迟颈 The 驰辞驳补诲补谤艣补苍补 provides different roles to almost all deities in the body as an aid for the yoga practice. These principles are mostly applied in the tantra; and, on the basis of it, their emerged a kind of yoga named 贬补峁环补测辞驳补, which exhibits the occult nature of body and the mystic forces accumulated in it. Thus the 迟腻苍迟谤颈肠 reflections of yoga play a good role in the 驰辞驳辞辫补苍颈峁�a诲蝉. This 艢腻办迟补 蝉颈诲诲丑腻苍迟补 reflects the dual principle such as 艢颈惫补 and 艢补办迟颈. Thus it may be treated as a Dvaita philosophy as that of 痴补颈峁ａ箛补惫颈蝉尘, where 狈腻谤腻测补峁嘺 and 尝补办峁�m颈 are the two entities. Because of this, the 狈腻谤腻测补峁嘺ttva concept reflects the 痴颈艣颈峁ａ弓腻诲惫补颈迟补 also. The 驰辞驳辞辫补苍颈峁�a诲蝉 present 痴颈峁ａ箛耻 as the 尘补丑腻测辞驳颈, who is treated as a model and who becomes a light for the yogins. So it presents him as 辫耻谤耻峁�o迟迟补尘补. 痴补颈峁ａ箛补惫颈蝉尘 call kaivalya as the parmapada and bhakti as its means. So also it is dualistic and 痴颈艣颈峁ａ弓腻诲惫补颈迟补m in its nature.

The 驰辞驳辞辫补苍颈峁�a诲蝉 assimilate different means for the attainment of one and the same entity, that is 尘辞办峁�a, This 尘辞办峁�a concept is expressed here differently as 莫艣惫补谤补, 艢颈惫补, 艢补办迟颈, 痴颈峁ａ箛耻, Brahman etc. Again they often indicate some concepts by different terms. This also shows the greatness and validity of the same. In fact, as the name 耻辫补苍颈峁�a诲蝉 indicates the 驰辞驳辞辫补苍颈峁�a诲蝉 are primarily treated as the providers of 产谤补丑尘补帽箩腻苍补 through the versatality of their contents.

Footnotes and references:

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[1]:

Dhy.b.U.30,31,32

[2]:

Bra.V.U.39-42

[3]:

Yogatattva-耻辫补苍颈峁�a诲 84-103com.