"In the Pure Path Śiva is declared to be the only agent, but Ananta in that which is opposed to the One Supreme." It must here be understood that the word Śiva includes in its proper meaning "the Lord," all those who have attained to the state of Śiva, as the Lords of the Mantras, Maheśwara, the emancipated souls who have become Śivas, and the inspired teachers (_váchakas_), together with all the various means, as initiation, &c., for obtaining the state of Śiva. Thus has been explained the first category, the Lord (_pati_). We now proceed to explain the second category, the soul (_paśu_). The individual soul which is also known by such synonyms as the non-atomic,[128] the _Kshetrajña_, or knower of the body,[129] &c., is the _Paśu_. For we must not say with the Chárvákas that it is the same as the body, since on this view we could not account for memory, as there is a proverb that one man cannot remember what another has seen. Nor may we say with the Naiyáyikas that it is cognisable by perception,[130] as this would involve an _ad infinitum_ regressus. As has been said-- "If the soul were cognisable, there would need to be again a second knower;[131] "And this would require another still, if the second were itself to be known." Nor must we hold it non-pervading with the Jainas, nor momentary with the Bauddhas, since it is not limited by space or time. As has been said-- "That object which is unlimited in its nature by space or time, "They hold to be eternal and pervading,--hence the soul's all-pervadingness and eternity." Nor may we say with the Vedántin that it is only one, since the apportionment of different fruits proves that there are many individual souls; nor with the Sánkhyas that it is devoid of action, since, when all the various "fetters" are removed, Śruti informs us of a state of identity with Śiva, which consists in intelligence in the form of an eternal and infinite vision and action.[132] This has been declared in the Śrímat Mṛigendra-- "It is revealed that identity with Śiva results when all fetters are removed." And again-- "Intelligence consists in vision and action, and since in his soul "This exists always and on every side, therefore, after liberation, Śruti calls it that which faces every way." It is also said in the Tattva-prakáśa-- "The liberated souls are themselves Śivas, but these are liberated by his favour; "He is to be known as the one eternally liberated, whose body is the five Mantras."