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I sall remind in the sequel some conceptions about libe ration (moksha) according to Saiva thought. Thus, for instance, the attva Prakasika admits two types: higher (Para) and lower (Apara) (Tattva-prakashika, O). The first is attainable through the grace of Siva and consists freedom from all live types of impurity (mala). in getting , The liberated person has the revelation of the perfect powers of knowledge and action. He is similar to Siva (Sivasamya). The lower liberation consists in the partial maturity of mala, technically called with Pasutva. This state is freedom from maya and karma, but/the possession of a body made up of Bindu which is the creative activity (Tattva-prakashika, 30-31). The powers acquired at liberation do not came from outside, but exist in the individual, obscured by impurities. Moksa is bringing light in obscuration. Thus, the powers of omniscience and omnipotence will emerge and the essencial nature of the individual will become manifest. In the same theoretical context, the Saiva Siddhanta Paribhasa stipulates that only a person who has attained lower liberation can be a teacher (Somashambhu-paddhati, 37). The lower liberated person is free from the body which is the creation of maya. He represents an external body of the Lord himself; he is the instrument by which the Lord bestows his grace (Somashambhu-paddhati,39). His actions are beyond fruition, directed to the benefit of others (Somashambhu-paddhati, 38), bringing no merit or blame to the performer. The Pasupata Sutra is dealing with a very interesting system concerning the spiritual discipline regarding the union with

40 the Lord. A Sidana, i.e. the man who has attained the union, is capable of annihilating all that he has produced so far (Pashupata-sutra, 45 ). For this system, "yoga" has a particular meaning. Thus, the first stage consists in pervading the mind with the thought of Siva by close application to the study of scripture or by concentration on Siva (adhyayana dhyanadilaksanah kriyayogah Pashupata-sutra, 41). There is particularized here, a conception that traverses the whole Saiva thought concerning ireedom. The union (yoga) with Siva is not due to the activity or the limited subject only, but is a product of co-operation between god and man. This is a corollar of saiva theory on subject, object and means of realization. Their correlation, as it appears in Saivism, confluences with the modern epistemological theories. Although the Pasupata Sutra accepta f accepts the traditional classification of yoga in eight stages, their content diifers as I have already stated above. For instance, the aspirant has to embrace asceticism, batn and sleep in ashes as many times as he gets polluted (Pashupata-sutra, 8-13), live in the vicinity of a Saiva temple, stick to the vow of non-violence in thought, words and deed (Pashupata-sutra, 16) and so on, from the very beginning of his practice. The system presents a lot of tantric elements in the path of self-realization as: acting against the social conventions, meditation in the cremation grounds, eating meat etc. (Gana Karika, 19, & Pashupata-sutra passim). The final emancipation is duhkhana which is the aim of all these techniques the end of the misery of life (GK, 9), and the atteinment of omniscience and omnipotence ( Pashupata-sutra, 45-44 ). A different view was upheld in the Srikantha bhasya.

41 ' It admits that rarama Siva is beyond everything and is something else from Pasu (individual soul) even when ne is liberated (SBn, vol. II, 427-428. Hence, the individual contemplating upon Siva, gets identified with Siva, without losing his own entity; the liberated individual becomes similar to, but not completely one with Siva. It comes from the admission that the liberated person is Siva in every way, excepting one, namely, that he cannot create or destroy the universe (jagadvyaparavarjam SBh, vol. II, 484). He has the same experience as that of Siva, but he does not what Siva can do (bhogamatrasamyalingacca us The Para Trisika Vivarana - SBh, vol. II, 496). as Abhinava discloses was written in order to show how to bring about liberation in life (jivanmukti). It could be realized in three manners. When the initiate has reached the stage of looking upon the various states of mind which are affected by anger, desire, avarice etc., and upon the external objects that cause them, as identical with anuttara (the highest reality), there is kecarisamya liberation in life. It is in fact recognition of the individual self as non-differentiated from anuttara (Paratrishika-vivarana, 45) and hence it is the experience of Supreme Bliss (Ananda). The second conception, called bhairavaikatmya, upholds that jivanmukti is identical with Bhairava when he attains moksha (Paratrishika-vivarana, 18%; 241-243). The final plane is reached by performing sexual union during which the male identifies himself with Siva and the female with Sakti, uttering mantras and performing mudras. This way, insentient objectivity becomes sentiency and Universal Consciousness. Kaulikisiddhi is the third possibility of getting

- 42 final emancipation in life. For the jivanmukti, the entire objectivity which is a grossified form of the Ultimate, looses its grossness and appears as bliss" (anandarupa Paratrishika-vivarana, 34), as identical with vimarsa (freedom). For this state, the grace is infinitely more precious than the yogic practices, in spite of the fact toa kaulikasiddhi is so called because body, vital air etc. (kula) are its instruments (Paratrishika-vivarana, 36).