Paśu (पशु, “animal”)- Dakṣa is said to have created the animals, such as the bipeds and quadrupeds. Pashu in Purana glossary Source: Google Books: Cultural History from the Vāyu Purāna Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas. Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. He should not give leftovers to the uninitiated (paśu). He should not have sex with uninitiated women ( paśustrī). ![]() He should strive for an encounter with the Yoginīs. He should not follow the path of the paśus and he should not long for the leftover of paśus. ”.Ģ) Paśu (पशु) refers to “uninitiated (persons)”, according to the 13th-century Matsyendrasaṃhitā: a Kubjikā-Tripurā oriented Tantric Yoga text of the Ṣaḍanvayaśāmbhava tradition from South India.-Accordingly, “Contempt will make him fall immediately here in this world and in the other world, O Pārvatī. There is no such behaviour anywhere in the world with all its Gods. And except for Śarva, the supreme god, there is no such behaviour of another. No one realizes the supreme certainty with respect to knowledge of the self. And the lokas are designated ‘bound souls’ ( paśu), including gods, demons and men. Source: Brill: Śaivism and the Tantric Traditionsġ) Paśu (पशु) refers to “bound souls”, according to the Vārāṇasīmāhātmya verse 1.116-125.-Accordingly, “Engaged in the path of the observance of the skull, the Lord wanders, free from attachment, displaying the Lokamārga and the supreme Lokātīta. The Purāṇas describe the entire beings in the Universe as the flock ( paśu) and the Śiva is the lord of the flock ( paśupati) and Paśupati frees those beings from bondage ( pāsa) who have extreme love and devotion to Śiva. Paśu (पशु) refers to the “flock” of the universe, of whom Śiva is the lord, according to the Pāśupatas (Śiva-worshippers).- The principal scriptures of these Pāśupatas are the Atharvaśiras Upaniṣad and the Śatarudrīya section of the Yajurveda. (you may draw some parallels between the interphase of the soul and that of the cell physiology.) Source: Shodhganga: The saurapurana - a critical study (shaivism) This is the interphase for the soul and the world, when there is no kinesis the inactive soul keeps company with Anava Mala. It is a time of sleep for the soul because there is no world to speak of, and Maya and karma exist in a potential but inactive state. Kevala state is a dormant state of the soul suspended in time between destruction and creation of the universe. It was wilted, with no iccha, Jnana and Kriya (desire, knowledge and action)- a case of deep depression and darkness. ![]() It was solitary (Kevala) and of low status, pining all the time for Bliss. ![]() Vaishnava ThAkura calls them, Ahamta (mineness) and Mamata -possessiveness (example of Ahamta: I am a doctor example of Mamata: This is my house.) Mala, the inherent darkness of the soul. ![]() Before the soul stepped into this mundane world sporting a body, it was in Kevala state (Kevala-k-kitai), which is disembodied inactive condition of the soul mired in Anava (I-ness, Mineness, spiritual darkness). Pashu in Shaivism glossary Source: : Kashmir Saivism
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