San Hyan Mahajnana

The Sacred Supreme Wisdom

May there be no obstacles.

When the revered Kumāra was studying with the Lord Guru, he asked about The Sacred Supreme Wisdom. He made obeisance to the Lord, his words were: oṃ namah śiwāya. After he had made obeisance, he spoke, his words were:

Indeed, He pervades all states of being, in this body of the embodied. With body and mind, that which is auspicious has been declared by me for Him. // 1

By your command, Lord. May this obeisance of your son be forgiven, and also the truth of the Holy One who pervades the entire world, filling the universe, and the body of the ātmā (the Self) of the master, the dwelling place of the Lord. For such is the divinity of the Lord. That is why I, your child, make obeisance. The reason I pay homage at the feet of my God is that this body of mine may be steadfast in its devotion to the Lord, and that my words may be auspicious, and the heart of your child be serene and blessed.

What is it that sleeps in this body? What is it that wakes in the waking state? What is it that goes to the ten directions? What is it that decays and is worn out? // 2

By your command, my God. What is it that sleeps here in the body? What is it that is awake? And what is it that wanders here in the body? And what is it that is destroyed in the body? Thus was the question of the revered Kumāra to the Lord. The God spoke. The Lord replied, saying:

The ten senses are asleep; wind and fire are awake. The mind has gone to the ten directions; earth and water are worn out. // 3

O revered Kumāra, that which is said to be asleep is the ten senses (daśendriya). That which is awake is wind and fire; it is called the five winds. Their names are: prāṇa, apāna, samāna, udāna, vyāna. This is called the power of fire, the heat of the body; it is what dwells in the body. That which wanders to the ten directions is the mind in its agitated state, the companion of dreams. That which is destroyed is earth and water, like the action of sweat.

One wife, three sons, two ploughs, ten cows; my dwelling is in a good field. He who knows this goes to the sun. // 4

There is one wife, and she has three sons. There are two ploughs, and ten cows. Their place is in the middle of a rice field. Now, as for the one wife who has three sons, and the two ploughs and the ten cows, and the rice field where they dwell—he who knows this reaches the abode of the Lord Shiva. He who knows this finds the one who is the master of the entire world.

The wife is clearly prakṛti, the sons are the guṇas; the mind and intellect are the two ploughs. The cows are the senses, and the heart is called the field. // 5

The pradhāna (prakṛti, primordial nature) is said to be the one wife. The three guṇas are said to be the three sons, for they are born from prakṛti. The intellect and the mind are said to be the two ploughs. The ten senses (daśendriya) are said to be the ten cows. The root of the heart and the physical heart are said to be the rice field. All this must be known by one who desires liberation.

Having killed mother and father, two thieves and two brāhmaṇas, and having destroyed the kingdom and the city, one attains the world of Rudra. // 6

Your father and your mother, you must kill them. And two thieves, and two brāhmaṇas, you must kill them. After your father and mother are dead, and the two thieves, and the two brāhmaṇas, and the kingdom and my form, you will find the world of Rudra. Thus were the Lord's words.

Know that mother is prakṛti, and they know father as puruṣa. Dharma and adharma are the two thieves; intellect and mind are the two brāhmaṇas. // 7

The revered prakṛti is said to be the mother; the revered puruṣa (pure consciousness/spirit) is said to be the father. Dharma and adharma are said to be the two thieves. The intellect and mind are said to be the two brāhmaṇas.

The ten senses are the kingdom, and the body is the city. Having killed them all with the Self, one attains the world of Rudra. // 8

That which is called the kingdom is the ten senses (daśendriya). That which is called the town is the body. All of these must be killed. "To be killed" means they must be left behind. When all have been mastered and left behind, this means they are dead. Then you will find the world of Rudra.

A flower is born in the sky, a fire burns in the river. The backs of tortoises are soft, and at night the sun is born. // 9

There is a flower in the sky. There is a fire blazing within the water. There are tortoises whose backs are soft. There is a sun that rises in the night. This must be known by one who desires liberation.

What is the sky and what is the flower? What is the river and what is the fire? What are the tortoises’ backs, and what is the night, and what is the sun? // 10

What is it that the Lord calls the sky? What is it that is called the flower? What is it that is called the river? What is called the fire within the water? What is it that is said to have a soft back? What is it that is called the night? What is called the sun in the night?

One’s own body is the sky, the mind is the flower, oṃkāra is remembered as the fire. The ten senses are the tortoises, and all the nāḍīs are remembered as the rivers. // 11

The body, that is called the sky. The holy mind is the flower. The holy oṃkāra is the fire within the water. The ten senses (daśendriya), they are the ones with soft backs. That which is called the river is the channels of the subtle body (nāḍī).

The night is to be known as prakṛti, and the sun as puruṣa. Having understood the knowledge of the Self, one is liberated, there is no doubt. // 12

The pradhāna (prakṛti) is the night. The revered puruṣa is the sun that rises in the night. The holy ātmā is said to be jñāna (wisdom/knowledge). When one knows all of this, let there be no doubt that one returns to the abode of the Lord.

The shoulder is to be known as the night, and the eye as the sun. Having understood the knowledge of the mind, one is indeed liberated from birth. // 13

What is called night, in another sense, is the body of the five great elements. What is called the sun is the ten senses (daśendriya). What is called the jñāna-ātmā is he who is free from the cycle of birth and suffering.

Mind, intellect, and egoism, together with the five winds, and the eight vital breaths of all beings, are called the subtle body. // 14

There is the mind, intellect, and egoism. There are also what are called the five winds. Their names are: prāṇa, apāna, samāna, udāna, vyāna; their divisions are five. The eight vital breaths of all beings. All of these, eight in total, are the life-force of all beings. Are called the subtle body. This is also called the subtle body.

The chariot is said to be the senses, and puruṣa is the charioteer. Dharma and adharma [...], the path is said to be prakṛti. // 15

The chariot is the ten senses (daśendriya). Puruṣa is the charioteer. Dharma and adharma are the reins. The revered pradhāna (prakṛti) is the body of the chariot.

The cart is said to be Vishnu, the ox is Pitāmaha. Īśvara is to be known as the charioteer; the soul is within the cart. // 16

The holy Vishnu is the chariot. The holy Brahma is the ox. The holy Īśvara is the charioteer. The Lord Shiva dwells in the middle of the chariot; He is the soul of them all.

One and a half finger-widths in the three worlds, the essence of the center of the sphere. In it is situated in the three worlds the visible mango-fruit image. In them, the supreme triangle, having been well considered, is joined. [...] // 17

In the center of the sphere of the three worlds, there is the world of Brahma, and the world of Vishnu, and the world of Rudra. The visible mango-fruit image is what it is like. In the center of this mango-fruit image, there is a triangle. Such is the dwelling place of the Lord Shiva. And the padma (lotus) which is situated between the two breasts is called the world of Brahma and the world of Vishnu, which flank the world of Rudra. You must contemplate Him, if you wish to be released. Do not be distracted, for He is called the supreme region of Brahma. There is that which causes sorrow.

In the bindu is to be known, indeed, that which is joined with the eight, of the measure of a thumb, of superior power. [...] // 18

There is what is called the bindu (point), a thumb-width in size, situated in the region of the heart. It is truly called the eight lordly powers. In the middle of the gall bladder, there is the dwelling place of the Lord Īśvara. You must worship Him. At the time of your worship, you must recite the six syllables: oṃ sa ba ta a i. Thus you must speak. Or: oṃ namah śivāya. This is what is called the six-syllable mantra. This six-syllable formula is what you must use for worship. After you have worshipped, contemplate the Lord Shiva, who pervades the world, pure and unstained by any blemish.

The three-fold lotus is held to be in the heart, the root, and the throat. Gathering all the nāḍīs, its ray is like that of Hari. // 19

There is a padma situated in the heart, and at the navel, and in the throat; there are three of them. They are extremely subtle. Their stalk is above, their flower hangs down below. Gathering all the nāḍīs. This padma is the refuge of all the nāḍīs. Its stalk, it is said, has a radiance like the radiance of the sun.

The lotus which is at the root of the heart would be bitter, dark, and harsh. Very dark and of blinding darkness, [...] the Lord of the World, the abode of Shiva. // 20

There is what is called the kamala (lotus), the physical heart. It is situated at the root of the heart (of consciousness). There is what is called kṛṣṇa (darkness), which is said to be bitter. There is what is called atikṛṣṇa (great darkness). All of these are called the supreme world, the dwelling place of the Lord Shiva. He is the object of devotion for the lord of yogis.

One’s own liṅga or another’s liṅga, he who makes it himself, is absorbed in all beings. The twice-born is absorbed in his own liṅga. // 21

There is what is called svaliṅga (one's own liṅga) and paraliṅga (another's liṅga). In short, there are two kinds of liṅga (symbol/mark). This is so that people may know how to make the bāhya-liṅga (the external symbol). The paraliṅga is the svaliṅga in the sense of all beings. We shall speak of the svaliṅga, my son, revered Kumāra.

That which is self-born in the ātmā is called svaliṅga. The svaliṅga is born first; the paraliṅga is proclaimed by the wise. // 22

This is so that you may know your ātmā, which is the same as the omniscient. It is called the ātma-liṅga (the inner symbol of the Self). Because this ātma-liṅga is what is clearly known first, you should then know the bāhya-liṅga. He who masters the svaliṅga, that is what you must know, O revered Kumāra.

A thousand Shiva-liṅgas are not equal to the ātma-liṅga. There is nothing higher than this; the ātma-liṅga is supreme. // 23

The bāhya-liṅga, such as temples and shrines, even if there are a thousand of them, all of them are equal to the ātma-liṅga. But wait! They are not equal. Only the ātma-liṅga is superior to all other liṅgas.

A thousand jewel-liṅgas are not equal to one Shiva-liṅga. A thousand eye-liṅgas are not equal to one ātma-liṅga. // 24

A thousand jewel-liṅgas, may their divinity be equal to one Shiva-liṅga. A thousand eye-liṅgas, may their divinity be equal to one ātma-liṅga. Here is another matter.

The three-syllable state, joined, is declared to be the oṃkāra. The mind, fixed on the origin of the liṅga, is the most excellent Shiva-liṅga. // 25

He is the holy three-syllable one, and the three states: there is the state of Brahma, the state of Vishnu, and the state of Rudra. He is called oṃkāra. There is a mind that is steadfast, taking refuge in the Lord Shiva in the form of a liṅga. That is what is called Shiva-liṅga. They are not the same. Here is another thing spoken by the wise.

The god of the twice-born is in the waters; the deity of the ṛṣis is in heaven. For the common people it is a piece of stone, but for the sages the Self itself is the deity. // 26

The class of brāhmaṇas says the Lord's authority is in holy water. The class of ṛṣis says the Lord's authority is in the sky. For the common people, it is in stone, in wood, and in the form of images that the Lord's authority lies. But for the class of yogis, the Lord's authority is in the holy ātmā.

[...] the supreme number of the count of time [...] in the midst of puruṣa [...] saṃsāra, the moving and unmoving. // 27

There is what is called the knowledge of time, the knowledge of the delusion of puruṣa. That is what is called the knowledge of time, the cause of one's attainment. There is ignorance which holds sway over the suffering of puruṣa, which cycles through the world of birth. This is called the illusion of the cycle of birth and suffering, the cause of my finding rebirth. Thus spoke the Lord.

Those who worship other liṅgas while deluded about the ātma-liṅga, and those fools who worship them, what little fruit they obtain! // 28

There are people who are devoted to worshipping the bāhya-liṅga, but they do not know the ātma-liṅga. Such people, their worship is that of a fool. They will obtain only a trifle. Even if it is very small, it is still but a trifle.

Some remember me once, others remember me a hundred times. Others remember me always; for them, that is the highest task. // 29

There is a person who remembers me once. There is a person who remembers me a hundred times. There is a person who remembers me constantly. Daily he does not lose sight of the goal; he considers it his guide. His task is the highest and most excellent.

The end of a yuga is said to be svapna; the end of a yuga is the southern course. Tūrya is suṣupti, and the northern course is said to be jāgrat. // 30

There is the state of svapna (dream); it is called the end of a yuga, the southern course of the sun. There is the state of jāgrat (waking); it is called the northern course of the sun. There is the state of suṣupti (deep sleep); it is called the state of tūrya (the fourth state).

The three-fold lotus has the state of svapna to the south, the state of jāgrat to the left, and suṣupti in its own place. // 31

There are three padmas: north, south, and in the center is their place. The southern padma is the state of svapna. The northern padma is the state of jāgrat. The central padma is the state of suṣupti. Joined with a watery abode, obeisance to you, my homage. The central padma presses down from above on the southern padma and the northern padma. This is called the earth-enhancer (?), like a great lake (?).

By the measure of the stalk upwards, or by three measures, the wise know. By the measure of three finger-widths downwards, the measure in its place is told. // 32

Its breadth is thus, its height is three finger-widths. Its breadth is thus three finger-widths. Its depth is three finger-widths. Such is the form of the lotus-bud of the body.

The three states are the three spheres, the triangle is the three worlds. Shiva sports there; the sun created this illusion. // 33

That which is called the three states—the state of jāgrat, the state of suṣupti, the state of svapna—is the three spheres. There is a triangle there. Now, in the middle of that triangle, there is the dwelling place of the Lord Shiva, who disports himself creating illusion in many forms.

The lotus-stalk is situated in the heart, and so are jāgrat and svapna. Īśvara is in the lotus-stalk, accompanied by all the gods. // 34

The lotus-stalk is situated in the heart. The state of jāgrat is its companion, situated in the heart. The god of the lotus-stalk is the god Īśvara, and all the deities are there.

In the heart of the lotus-stalk, the place of suṣupti is told. Know that, O chief of sages, where the god is eternally situated. // 35

The padma in the middle of the two is called the state of suṣupti. That is the dwelling place of the Lord at all times. You must know this, O revered Kumāra.

In the navel, it is like the color of fire; in the heart, it resembles the sun. In the palate, it has the hue of the moon; at the tip of the nose, it has the radiance of crystal. // 36

The form of His radiance in the navel is like the radiance of fire. The form of His radiance in the heart is like the radiance of the sun. The form of His radiance on the palate is like the radiance of the moon. The form of His radiance in the nose is like the radiance of a crystal gem.

Between the brows, it is an indranīla gem; on the forehead, it resembles oil. In the hand, it is known to be like silver; in the middle of the head, it is stainless. // 37

Between the eyebrows, it is like the radiance of an indranīla gem. The forehead is like the appearance of oil. In the hand, it is like the radiance of silver. In the middle of the head, there is no radiance of His there; it is colorless.

Having reached the sphere of the sky, the gate of Brahma is declared. [...] by fire the impurity is cleansed, situated in the void, the infinite is known. // 38

When one arrives at the sphere of the sky, the gate of Brahma is found. The crown of the head is the gate of Brahma. All of this is burned by the fire in the navel. After all of it is burned, one reaches the abode of the Lord. That abode has no superior, said the Lord.

Jāgrat and svapna are to be known, and the state of suṣupti as well. Kaivalya, paraṃ kaivalya; the seven skies it is called. // 39

There is what is called the state of jāgrat. There is what is called the state of svapna. There is what is called the state of suṣupti. There is what is called the state of tūrya. There is what is called the state of kaivalya (isolation). There is what is called the state of paramakaivalya (supreme isolation). There is what is called the state of tūrya. All of these are called the seven skies, the seven firmaments. Thus spoke the Lord to the revered Kumāra.

Kṛtayuga is said to be jāgrat; Tretā is known as the state of svapna. Dvāpara is suṣupti, and Kali is said to be tūrya. // 40

The state of jāgrat is called Kṛta. The state of svapna is called Tretā. The state of suṣupti is called Dvāpara. The state of tūrya is called the dissolution of Kali.

Jāgrat would be at the root of the navel; svapna is said to be in the heart. Suṣupti is at the end of the heart, and tūrya is said to be here in the throat. // 41

At the root of the navel is what is called the state of jāgrat. In the heart is what is called the state of svapna. At the tip of the heart is what is called the state of suṣupti. At the base of the nose and throat is what is called the state of tūrya. Thus spoke the Lord.

On the forehead is tūryānta, and kaivalya is situated in the hand. In the head is paraṃ kaivalya; the subtle body is proclaimed. // 42

On the forehead is situated tūryānta (the end of tūrya). In the hand is situated kaivalya. In the head is situated paramakaivalya. This is what is called the seven subtle bodies.

In the morning, jāgrat is said; at midday, svapna. In the afternoon, suṣupti; and at night, tūrya is said to be here. // 43

The state of jāgrat is in the early morning. The state of svapna is at midday. The state of suṣupti is in the afternoon. The state of tūrya is at night.

Jāgrat would be white in color; svapna resembles the sun. Suṣupti is like the moon; tūrya resembles crystal. // 44

The color of the state of jāgrat is white. The state of svapna is like the color of the sun. The state of suṣupti is like the moon in color. The color of the state of tūrya is like crystal.

Tūryānta is like silver; kaivalya is like gold. Paraṃ kaivalya is like the Self; paraṃ kaivalya is the giver of peace. // 45

The color of tūryānta is like silver. The color of kaivalya is like gold. The color of paramakaivalya is only radiant light. In short, in paramakaivalya, liberation is found.

The state of jāgrat is of Brahma; svapna is the state of Vishnu. Suṣupti is the state of Rudra; the state of tūrya is Maheśvara. // 46

The god of the state of jāgrat is the holy Brahma. The god of the state of svapna is the holy Vishnu. The god of the state of suṣupti is the holy Rudra. The god of the state of tūrya is the holy Maheśvara.

Of tūryānta is Mahādeva, by name also the state of Shiva. Of the supreme Self is kaivalya; paraṃ kaivalya is the giver of peace. // 47

The god of tūryānta is the holy Mahādeva; he is called the state of Shiva. The god of kaivalya is the holy Īśāna. The god of paramakaivalya is the Lord Paramaśiva. He is the giver of peace, called liberation. Thus spoke the Lord, instructing the revered Kumāra.

Jāgrat is the aśvamedha sacrifice; svapna is the vājapeya. Suṣupti is the puṇḍarīka, and tūrya is the rājasūya. // 48

The state of jāgrat is the aśvamedha sacrifice. The state of svapna is the vājapeya sacrifice. The state of suṣupti is the puṇḍarīka. The state of tūrya is called the rājasūya.

Jāgrat [...] of divine form, four-faced. [...] with matted hair, a brahmacārī and a paṇḍita. // 49

The state of jāgrat is the abode of the class of the god Brahma. They are all four-faced and of divine form. They are all white with ashes. They all intone the mantras of the four Vedas, with matted hair. They are all celibates. They all wear the sacred thread. Such is their appearance, eternally worshipping the holy Brahma.

The deity of svapna is Acyuta, of divine form, four-armed. Holding conch, discus, and mace, with the king of birds as his excellent vehicle. // 50

The state of svapna is the abode of the class of the god Vishnu. They are all of divine form. They are all four-armed. They all hold the conch, discus, and mace. They all ride upon Garuda.

The deity of suṣupti is said to be of Rudra-form, holding time. Three-eyed, holding a trident, Śarva with the bull as his vehicle. // 51

The state of suṣupti is the abode of the disciples of the Lord Rudra. They all hold time. They are all three-eyed. They all carry a trident. They all ride upon a bull.

Of tūrya, Īśāna is proclaimed, eternally content, free from passion. [...] without food and without splendor, having become wind in the moving and unmoving. // 52

The state of tūrya is the abode of the disciples of the Lord Īśvara. They are all content at all times. They are without form. They have no desires. Wind is their nature, present in all beings.

In tūryānta, Shiva is proclaimed, [...] the ṛṣi whose mind is on knowledge. He who knows this Self is remembered as one who [...] // 53

The state of tūryānta is the abode and dwelling of the Lord Shiva. He must be known by the ascetic. He must contemplate the jñāna of the Lord, and the holy ātmā. Its goal is to become one. At the time of dissolution, there is no more birth, said the Lord. One will not be subject to rebirth.

The gall bladder is Mahādeva, the great life-force is Maheśvara. [...] in a mirror, that which is indeed māyā [...] the upadeśa is declared. // 54

The holy Mahādeva, his name is the gall bladder. The holy Maheśvara is the life-force. Like the form of māyā seen in a mirror, so is the Lord. He is the life-force of the entire world, visible in the body. All of this is called the upadeśa. Thus spoke the Lord to the revered Kumāra.

The gall bladder is to be known as Īśvara, or [...] Shiva [...] is declared. By a shadow the vision in it [...] is the vision of tūryānta. // 55

The Holy One is taught by the Lord to be in the middle of the gall bladder. Like the form of māyā seen in a mirror, so is He seen in the mind. The holy Īśvara is the gall bladder. Thus it is.

The lotus and the conduit, and the gall bladder is Īśvara indeed. In the divine temple of the body, Maheśvara is to be established there. // 56

The lungs are the lotus; they are called the conduit. The gall bladder is called the liṅga. The body is called the divine abode. The culmination of what is called the divine Lord, Maheśvara, is established there. The body is primary; thus the nine gates.

Abiding as a thumb’s measure, resembling crystal, is Maheśvara. In the divine temple of the body, there in the mind is Maheśvara. // 57

Now, as for the gall bladder, its measure is that of a thumb. The power of the Lord Īśvara is like crystal. The body is like a divine abode. Such is the Lord Īśvara. Contemplate this, my son, revered Kumāra.

Let the fool speak thus, [...] the gall bladder [...]. Of the measure of the seven islands, the king becomes powerful. // 58

Where is this great fool, who argues about its nature? It is said that the gall bladder is a thumb’s breadth in size. The gall bladder is as large as the seven islands. What are the seven islands? Such is the Lord Īśvara; He is of great power, all-pervading. Thus are the words of the fool. This is what is called the argument of a pandit.

In the left arm is situated Vishnu, and in the right, the Four-Faced One. From Maheśvara have arisen both of them, Brahma and Vishnu. // 59

The holy Vishnu is situated in the left arm. The holy Brahma is situated in the right arm. The Lord Maheśvara is situated in the middle of the holy Brahma and Vishnu. The Lord has three bodies. In short, the three—the holy Brahma, Vishnu, and Maheśvara—are the body of the Lord.

In the heart is the subtle element, in jñāna it abides eternally. Subtlety and omnipresence [...] how is it to be known [...]? // 60

Such is the subtlety of the heart, yet it must be known by means of jñāna. Its final goal is to dwell eternally in jñāna, in union with the Lord. There is a void from the void, there is a subtlety from the subtle. It is paramakaivalya, called nirāśraya (the supportless state), not dwelt in by pleasure or pain. Thus spoke the Lord.

In the heart is the lotus-bud, which gives mokṣa; the tripada is to be known. [...] as all [...] the place is established. // 61

There is a lotus in the heart, and there is a lotus in the lungs; this is called the lotus-bud. There is what is called the heart, which is inverted and hangs down. All of this is called the tripada (the three-staged abode), the dwelling place of the entire world.

The heart, with the radiance of ten million thousand suns, is stainless and auspicious. At the end of the heart is the void abode; it is called paraṃ kaivalya. // 62

The heart, pure and subtle, is equal to a thousand suns. Its radiance is pure, complete in beauty. The summit of the heart is the void abode; it is called paramakaivalya.

[...] in the heart the act of holding [...] the subtle, supreme abode of Shiva. Knowing which in this body, one is liberated, there is no doubt. // 63

In the heart, there is what is called śivapada (the abode of Shiva). The holy oṃkāra is the supreme void, very subtle. The person who knows the śivapada from within the body, he will be liberated without a doubt. Thus spoke the Lord.

In the terrible ocean of saṃsāra, puruṣa is situated like a nāga. Knowing oṃkāra to be Garuḍa [...] for the effort [...] // 64

The likeness of the revered puruṣa is one who is in the middle of the waters, terrified like a serpent. The holy oṃkāra is named Garuḍa. He is the one who brings the revered puruṣa to śivapada.

One whose self is burned by the fire of oṃkāra [...] is liberated from the mind. His body, having been burned, is seedless, the destroyer of birth. // 65

This is the way for one who desires to be released. The body must be burned, let it be incinerated by the holy oṃkāra. He is called fire.

Of all syllables, oṃkāra is superior. Oṃkāra is the supreme, subtle tattva that brings one to nirvāṇa. // 66

Such is the divinity of the holy oṃkāra. He is superior to all mantras. He is called the supremely subtle. Thus liberation is found through Him. The holy oṃkāra is used as the path by the lord of yogis.

It should be eternally without syllables, without being, and indivisible. Formless in all states of being, this is proclaimed to be mokṣa. // 67

It is not touched by syllables, it is non-existent, and moreover it is so in all states of being. That which is so is subtle. Thus spoke the Lord.

The ātmā, and the antarātmā, and the paramātmā as well; the ultimate, the lord, the void, [...] the final state is Paramaśiva. // 68

There is what is called the ātmā. There is what is called the antarātmā. There is what is called the paramātmā. In the middle of these three, there is what is called the atyantātmā. He is the void Lord, called Paramaśiva, the ultimate good. Be truly diligent.

The ātmā is to be known as Vishnu; the antarātmā is the Grandfather. The paramātmā is Rudra; the ultimate is Paramaśiva. // 69

The holy Vishnu is the ātmā. The holy Brahma is the antarātmā. The Lord Rudra is the paramātmā. The Lord Shiva is the atyantātmā.

The letter A is said to be jāgrat, the letter U is svapna indeed. The letter M is suṣupti, and oṃkāra is tūrya indeed. // 70

The letter A is the seed of jāgrat. The letter U is the seed of svapna. The letter M is the seed of suṣupti. The holy oṃkāra is the seed of tūrya.

Then there are four places which are the domain of oṃkāra. In the navel, in the heart, in the throat, and in the head, the wise know. // 71

There are four places in number for oṃkāra and the Lord. Where are these four locations? They are: the navel, the heart, the throat, and the head.

The mind is to be known as kaivalya, the intellect is proclaimed as Brahma. The ego is Rudra, and the sattva is Maheśvara. // 72

The Lord Vishnu is the god of the mind. The Lord Brahma is the god of the intellect. The Lord Rudra is the god of the ego. The Lord Maheśvara is the god of sattva.

He is to be known from the authority of jñāna, with the help of a thousand boats. He who knows the tattva, without doubt, immediately sees Maheśvara. // 73

The Lord is difficult to find; He is not known by the great fool. The reason for this is the abundance of jñāna. That person who knows the Lord, and whose purpose is to know the tattva of the Lord, will undoubtedly attain liberation.

In the terrible ocean of saṃsāra, oṃkāra is indeed called the boat. When the far shore has been crossed by it, what is the use of his boat? // 74

Many are the holy things that are taught. There is one called oṃkāra; He is your boat in essence. The ocean is called your sea. The holy oṃkāra is your boat, so that you may cross over the great sin. When you have arrived at the feet of the Lord, and are in union, abandon your boat, for it has no more purpose for you. Once you are released, that is its purpose. Such is its meaning.

The quality-less state of all beings, situated in the state of subtle jñāna, one should perceive in the heart; this is proclaimed to be mokṣa. // 75

This is your yoga in life. There is a subtle, quality-less abode, not dwelt in by rajas or tamas. There, jñāna is its nature. Within the body, it is seen by you in the heart, for that is the form of the Lord. It is called liberation. Thus spoke the Lord.

Having burned desire, anger, greed, delusion, and envy in the fire of oṃkāra, one becomes sorrowless like the moon. // 76

What are their meanings? Kāma is desire. Krodha is anger. Moha and lobha are delusion and greed. Mātsaryya is envy, the desire to possess exclusively. All of these, offer them to the holy Brahma. The holy oṃkāra is called fire. After all have been burned, you will attain the supreme good, unstained by any impurity.

The upadeśa made by the teacher [...] you alone listen, my son. As it is borne, so it is obtained; one is liberated from all sorrows. // 77

Now, as for one who finds the holy upadeśa, you are the one, my son, Kumāra. You are my very son. These words I speak to you, listen to them, hear them. Such as the nature of the jñāna, so is the nature of the fruit you will find. Such is this wondrous portion. Such is the way one is released from sin.

Therefore, for this purpose, one should always serve the guru. As he teaches, so one should do, for he is the speaker of the upadeśas. // 78

As for the holy, received upadeśa, it is by no means fruitless. Thus are the words of the guru, who is like a brother to the Lord Guru. He constantly takes the Lord as his refuge.

The body of all scriptures is held to be oṃkāra. In its essence is held the secret, knowing which one attains peace. // 79

This is the way of the guru, through the holy scriptures, that he gives liberation. It is good to have it as a means. Thus is his way of giving the upadeśa. He must not desire anything, for the holy scriptures are his source. He is like a power, a source like a bee gathering honey. The holy oṃkāra returns to absorb the essence of the divine. Ponder it, contemplate it, its supreme meaning. There is one who knows, who is the master of the world, and one who knows that which is the cause of the teaching. He is the one who finds the holy liberation.

Know that the vyakta is prakṛti, and they know the avyakta is puruṣa. Of the two, the vyakta is unreal, and they know the puruṣa, the avyakta, is real. // 80

The revered prakṛti is called vyakta (the manifest). Vyakta means there is no middle between the two. There is one called the revered puruṣa. His nature is unchanging; prakṛti is his name. You must truly know this, O Kumāra.

As the rays of the moonstone go forth according to their own nature, so should one abide. Then tūrya moves jāgrat, svapna, and suṣupti. // 81

Now, as for the abode of tūrya, it is the cause of the movement of jāgrat, svapna, and suṣupti. They move in succession, made to move by tūrya. That is why a person acts, in order to find their own nature, like the light that follows the nature of the moon.

In the world of Rudra is the mother, and Īśvara is the father. The guru is Mahādeva; thus know the knowers of the gods. // 82

The holy ṛṣi is your mother. The holy Īśvara is your father. The holy Mahādeva is your elder brother and guru. Such is the nature of the divinity that is your origin, your seed. Thus say the knowers of the essence of the tattva.

Night is to be known as prakṛti, and the sun as puruṣa. The radiance is Mahādeva, and the void is Paramaśiva. // 83

The revered prakṛti is called the night. The revered puruṣa is called the sun. The holy Mahādeva is the radiance. The Lord Shiva is the void. He must truly be known.

In the great wisdom is the great secret, eternally in all states of being. The manifest and the unmanifest are to be abandoned; this is called the upadeśa. // 84

This jñāna is called the great wisdom, the culmination of the secret, eternally present in all states of being. The vyakta (the manifest) and the avyakta (the unmanifest), they must be abandoned. That is what is called the upadeśa.

In the great wisdom, the great teaching, [...] Shiva blossoms forth. For the awakening and grace of the disciple, this blessing we give to you. // 85

He who contemplates all this jñāna, his state is that of Lord Shiva indeed. That is His state. This is the Lord's purpose in causing karma to be done and in showing merit, in His desire to bestow that grace upon you.

In the great wisdom, the great tattva, here all doubts are finished. Shiva is situated in the ātma-liṅga, and in the void within the void. // 86

Here is The Sacred Supreme Wisdom, the great tattva. It is the highest of tattvas. It is complete, reaching its goal. Do not doubt, my son, revered Kumāra. Shiva is situated in the ātma-liṅga. The Lord Shiva dwells in the ātma-liṅga. And in the void within the void. This is called the ultimate of the void.

Here the jñāna is in brief, and it is also called jñānasandhi. This jñāna is a great secret; grasp it with effort, my sons. // 87

This holy jñāna is a secret. These are my teachings to you, my son, revered Kumāra. You must be diligent, my son, if you desire the supreme state. This is the jñāna in brief. It is also called jñānasandhi (the union of wisdom). You must know this, so that you will not be subject to rebirth. Thus spoke the Lord, instructing the revered Kumāra in the upadeśa and the tattva of the host of ṛṣis. This is liberation in brief. The Lord and the Goddess returned home. //0//

Thus is the tattva of The Sacred Supreme Wisdom, returning to the supreme end. //0//