San Hyan Tattvajnana

Translated by Thothica

// o // Oṃ, may there be no obstacles // Homage to the perfected ones // o //

Now, this must be heeded by the practitioner of the sacred duty who wishes to be released from the cycle of rebirth. There is what is called the Divine Tattvajñāna (Knowledge of Reality). That is what you must first understand, along with its divinity. For if one understands the Divine Tattvajñāna, one will surely perceive the cycle of rebirth and return to one's origin. What is it that is called the Divine Tattvajñāna? Should one ask thus, indeed, the Divine Tattvajñāna is that which is the root of all tattvas (principles of reality). What are its types? As follows:
Cetana and acetana. Cetana (consciousness) is jñāna (knowledge), awareness, memory of teachings, not lapsing into forgetfulness. Acetana (unconsciousness) is that which is forgetfulness, delusion, the absence of teachings. That cetana and acetana, this is what is called Śivatattva and Māyātattva. That which is cetana is Śivatattva. That which is acetana is Māyātattva. They are equal in their subtlety and fineness. However, Māyātattva is overcome by Śivatattva. Māyātattva has no cetana, no jñāna; it is merely forgetfulness, an absence of teachings, having nothing as its body. A vast and empty void, without foundation, forgetful, contrary—such is the nature of Māyātattva. Whereas the nature of Śivatattva is luminous teaching. That which is called Śivatattva has three divisions. Its types are as follows: Paramaśivatattva, Sadāśivatattva, and Ātmikatattva.
Paramaśivatattva is the state of the Lord in the niṣkala (the unmanifest/formless). Without movement, without change, without motion, without flow, without origin, without destination, without beginning, without end. He is merely stable, silent, still, and eternal. The entire world is filled by Him. The seven upper worlds are all pervaded, permeated, and encompassed by Him. The seven lower worlds are reached to their very limit; the universe is packed, full, overflowing with Him. He cannot be diminished, He cannot be added to. He is without action, without purpose; He is not involved in good or evil; He is unaware of all that. And for Him there is no past, future, or present. He is not separated by time; He is perpetual day; He is without disappearance, forever enduring. Such is the characteristic of Lord Paramaśivatattva. That is the state of the Lord in the niṣkala. He is called Lord Paramaśivatattva.
Now, concerning Sadāśivatattva. Lord Sadāśivatattva is active. Active means He possesses omniscience and is the maker of all works. Omniscient and maker of all works means this: there is a lotus throne, the seat of the Lord, called the four śaktis (powers/potencies). Its types are as follows: Jñānaśakti, Vibhuśakti, Prabhuśakti, Kriyāśakti. Jñānaśakti has three divisions. As follows: Dūradarśana, Dūraśravaṇa, Dūrātmaka. Dūradarśana means to see what is far away near [text uncertain]. Such is what is called Jñānaśakti. Vibhuśakti means He lacks nothing in the entire world. Prabhuśakti means He cannot be surpassed in all His desires. Kriyāśakti means He creates the entire world, and moreover all the hosts of deities. Such as Brahmā, Viṣṇu, Īśvara, the Pañcaṛṣi, the Saptaṛṣi, the Devaṛṣi, Indra, Yama, Varuṇa, Kubera, Vaiśravaṇa, Vidyādhara, Gandharva, Dānava, Daitya, Rākṣasa, Bhūta, Yakṣa, Bhūta Dĕṅĕn, Bhūtakāla, Bhūtapiśāca. And moreover the world: earth, water, fire, wind, ether, moon, sun, and the constellations. These are all the works of Lord Sadāśivatattva in the niṣkala. As for the works of Lord Sadāśivatattva in the sakala (the manifest/with form): the sacred scriptures, traditions, esoteric knowledge, medicine, logic, grammar, and mathematics, these are the works of Lord Sadāśivatattva. For He is the authority in the entire world, He possesses both the sakala and the niṣkala. He is called Lord Ādipramāṇa (the Prime Authority). He is called Lord Jagannātha (Lord of the Universe). He is called Lord Makāraṇa (the Cause). He is called Lord Parameśvara (the Supreme Lord). He is called Lord Guru (the Teacher). He is called Lord Mahulun (the Sovereign). He is named Lord Vaśavaśitva (the Supreme Controller). All of this, He creates but is not created. He has the power to bring into being and the power to annihilate. There is none who can surpass His sovereignty. He is the Lord, the Teacher of Teachers. Such are the characteristics of Lord Sadāśivatattva.
Now, this is what is called Ātmikatattva. Lord Sadāśivatattva, however, has the characteristic of being ūtaprota (interwoven). Ūta means like fire latent within kindling wood; the fire is subtle within the wood or bamboo. In this way Lord Sadāśivatattva pervades Māyātattva, unseen and unknown. He is the all-pervading one who fills Māyātattva. Prota means like a crystal gem, clear and brilliantly transparent, without any obscuration. Let it be colored by a hue. The gem then changes its color, enveloped by the red color. In Māyātattva, unseen and unknown, He, the all-pervading one who fills Māyātattva, is enveloped by the red color, just like the gem. If the gem is separated from the color, then its original form returns [text uncertain]. The red color that was there before remains with its own body in the end. In such a way does Lord Sadāśivatattva pervade and give consciousness to Māyātattva. But the nature of Māyātattva is impurity (mala). This is what is called being soiled and stained by impurity. Therefore, it is as if the śakti of the Lord is thought to be lost in the end. But it is not so. For Lord Sadāśivatattva is like a crystal gem and cannot be mixed with anything. It is only His cetana that is stained by impurity, soiled and enveloped by Māyātattva. In the end, the cetana is stupefied [text uncertain], it ceases to be omniscient, it ceases to be the maker of all works. Only having pure teaching as its body, such is the cetana in the end. And this is what is called Ātmikatattva. He is called the Divine Ātmā Viśeṣa (the distinguished soul/self). He is called Lord Dharma. He fills the entire world. He is the life of the entire world and of all living beings. Such is His likeness, like the Divine Sun. He is one, yet active within. It is only His light that spreads out, radiating to the ten directions, filling the entire world, illuminating good and evil, the foul and the fragrant. The light that illuminates good and evil... many are the works of the light of the Divine Sun. Some go to evil, some to good, some to the foul, some to the fragrant, some to form and color. The Divine Sun is transcendent over all. According to His will, the Divine Sun remains within. In this way, Lord Dharma remains only in the niṣkala, embodying the state of turyya (the fourth state). It is only His cetana that spreads to fill the entire world, becoming a coarse and doubtful entity, as the life of all living beings. Māyā is then called 'consciousness that gives consciousness'.
Now, the manifestation of Lord Dharma which brings forth His cetana. The Sovereign Lord wishes to see the sakala reality. Therefore, by His will, the Divine Ātmā (soul/self) is brought to meet with Pradhānatattva. Pradhānatattva is the child of Māyātattva. Therefore, the nature of Pradhānatattva is forgetful and contrary. In humans, this is called sleep. The body of Pradhānatattva is forgetfulness. Whereas the body of the Divine Ātmā is luminous teaching. That teaching meeting with forgetfulness, this is what is called Pradhānapuruṣa. From the meeting of Pradhāna and Puruṣa, there are born citta and guṇa. Citta is the coarsening of Puruṣa. Guṇa (quality/attribute) is the product of Pradhānatattva, when it is given consciousness by Puruṣa. The guṇa has three divisions, with distinct names. As follows: sattva, rajas, tamas. This is what is called the triguṇa (the three qualities). They become the qualities of citta. Thus there is citta-sattva, citta-rajas, and citta-tamas.
Citta is the cetana of Puruṣa, stained and soiled by the triguṇa. In the end, it is called citta. Its characteristics should be remembered. When sattva (lucidity/purity), which is luminous, adheres to citta, one is wise, skilled, knows what is proper and improper, is noble in bearing, calm, and tranquil. Not agitated, not garrulous. Devout in appearance, circumspect, compassionate to the pitiable, taking joy in the lowly and wretched, firm in devotion, destroying one's own faults. Gentle in speech, measured when speaking of scripture, his speech like that of a sage. Eager to pursue virtue, knowledge, and true wisdom. Not turning back, not giving up, not affected by despondency. His conduct is simply effortless and clear. His every action brings delight to those who see. His words bring pleasure to the ear of those who listen. His noble character brings contentment and satisfaction to the minds of others. He is humble in his intentions, acting as if carried by the current. He does not seek to obstruct the happiness of others. He is without ahaṅkāra (the I-faculty/ego-principle), without delusion in his conduct. His jñāna is simply effortless, serene, clear, pure, unobscured, and without stain. His appearance is glorious. This is the manifestation of citta-sattva. Such are the characteristics of citta-sattva when it adheres to citta.
Now, the characteristics of citta-rajas when it adheres to citta. Fickle, moving impetuously, swift, hot-tempered. Quickly arrogant, envious, laughing wrongly, reckless, flighty, quick to anger. Lacking in compassion, lacking in pity, exalting oneself, proud, great of heart, great in wrath, easily despondent, full of ahaṅkāra, greedy, deceitful, cruel, fearless. His every action brings unease to those who see. His words are a pain in the ear to those who listen. His overbearing and haughty character brings aversion to the minds of others. He does not accept being surpassed, nor does he accept being inferior in his intentions. This is the manifestation of citta-rajas when it adheres to citta.
Now, the characteristics of citta-tamas when it adheres to citta. Heavy, lazy, secretive, withdrawn, coarse, eating without difficulty, cold, sleepy, sleeping heavily. Greatly deluded, greatly passionate, greatly attached, of great desire, of great sensual pleasure. He is firm in his attachment to semen and uterine blood, uniting and sleeping with his wife and children. Such is the manifestation of citta-tamas. Such are the characteristics of citta-tamas when it adheres to citta.
The sattva, rajas, and tamas adhering to citta are the cause of the ātmā's transmigrations. Now, its process should be remembered. If sattva alone is luminous and great in citta, that is the cause of the ātmā attaining liberation (mokṣa). For sattva brings about an appreciation for the sacred traditions; one is eager and diligent in undertaking the path of true wisdom. If sattva meets with rajas and they are luminous and great in citta, that is the cause of the ātmā going to heaven. For sattva wishes to do good, and rajas (passion/activity) acts to accomplish all the purposes of sattva. Such is the function of rajas; it partakes of heaven, being led by sattva. But if sattva meets with rajas and tamas (darkness/inertia) and they are luminous and great in citta, that is the cause of the ātmā becoming human. For the considerations of sattva, rajas, and tamas are not in accord. "Let us do good, let us perform sacred duty, meritorious acts, and sacrifices," says sattva. "I am wrathful, I am proud," says rajas. "Be secretive, be lazy. Let us just eat and sleep," says tamas. Such are the considerations of sattva, rajas, and tamas. They are not in accord, they obstruct one another, and therefore no single action, good or evil, can be accomplished by them. Such is the reason for the Divine Ātmā becoming human. Such are the characteristics of the triguṇa adhering to citta. From the meeting of the triguṇa and citta, the buddhi emerges. The characteristic of the buddhi (intellect/discriminative faculty): the buddhi does not think, yet it thinks. It is as if the buddhi does not know, yet it knows. It is as if the buddhi has no cetana, yet it is conscious. In short, it is stupefied, stable, still, and dim. The buddhi is only aware of good and evil. What then is called buddhi? Indeed, it is this: the coarsening of the triguṇa when given consciousness by citta. This is what is called buddhi. From the buddhi, the ahaṅkāra emerges. Ahaṅkāra is the coarsening of citta. This is what is called 'consciousness that gives consciousness'. Why is it so? Because the nature of this cetana is doubtful and coarse. Therefore, there are many divisions of teaching; the nature of teaching is both coarse and subtle.
Now, its process should be remembered. The Sovereign Lord gives consciousness to the Divine Ātmā. The Divine Ātmā gives consciousness to citta. Citta gives consciousness to ahaṅkāra. It is entered by the Kriyāśakti of the authoritative Lord. This is what is called the 'life of life', namely the Kriyāśakti of the authoritative Lord, and it is the life of ahaṅkāra and the life of buddhi. Therefore, another name for ahaṅkāra is pramāṇa (authority). Because it presides over and sanctions what exists and what is present. To carry out actions, good and evil, is the function of ahaṅkāra, and it presides over all possessions. "My possessions, my power, my word, my thought, my body," says the ahaṅkāra. The ahaṅkāra and the buddhi are called pramāṇa viśeṣa (distinguished authority). Why are ahaṅkāra and buddhi called 'distinguished'? Because they are stable, still, and without movement. The buddhi is only pure teaching, dim, aware only of good and evil. It is only an instrument for the ahaṅkāra, which has three divisions. As follows: Vaikṛta, Taijasa, and Bhūtādi. Such is ahaṅkāra. Ahaṅkāra Vaikṛta is buddhi-sattva. Ahaṅkāra Taijasa is buddhi-rajas. Ahaṅkāra Bhūtādi is buddhi-tamas.
Its works are now spoken of. Ahaṅkāra Vaikṛta creates the manas (the sensory mind) and the ten senses (daśendriya). As follows: the eye, ear, nose, tongue, and skin. These are what are called the five senses of perception (pañcendriya). Speech, hands, feet, the organ of generation, and the organ of excretion, these are what are called the five senses of action (pañcakarmendriya). The combination of the five senses of perception and the five senses of action is what is called the ten senses. The eleventh is the manas. Such are the works of Vaikṛta ahaṅkāra. As for the ahaṅkāra Bhūtādi, it creates the five tanmātras (subtle elements). As follows: śabdatanmātra, sparśatanmātra, rūpatanmātra, rasatanmātra, and gandhatanmātra. Śabdatanmātra (the subtle element of sound) is this: cover both your ears; a sound is heard. The subtlety of that sound is what is called śabdatanmātra. Sparśatanmātra (the subtle element of touch) is this: there is a strong wind, a gale perhaps. When the wind subsides, the subtlety of the breeze that brushes the skin is what is called sparśatanmātra. Rūpatanmātra (the subtle element of form) is this: at the time of twilight, when the Divine Sun sets in the west, a mere trace of His light remains. The subtlety of that light is what is called rūpatanmātra. Rasatanmātra (the subtle element of taste) is this: like eating the six flavors. After one has eaten, a mere trace of a remainder is left on the tongue. The subtlety of that taste is what is called rasatanmātra. Gandhatanmātra (the subtle element of smell) is this: like smelling a fragrance, sandalwood or aloe-wood perhaps. When the scent has mostly gone, there is a remainder of the fragrance in the nose that is smelled and perceived. The subtlety of that smell is what is called gandhatanmātra.
From the five tanmātras emerge the five mahābhūtas (gross elements). Ether (ākāśa) emerges from śabdatanmātra. A vast and empty void, without foundation, and open is its characteristic; sound is its guṇa. Wind (vāyu) emerges from sparśatanmātra. Like a whirlwind or a gale, its characteristic is motion; touch is its guṇa. Fire (teja) emerges from rūpatanmātra. Luminous, bright, and hot is its characteristic; form is its guṇa. Water (āpah) emerges from rasatanmātra. Flowing is its characteristic; the six tastes are its guṇa. Earth (pṛthivī) emerges from gandhatanmātra. Coarse ether is its characteristic; smell is its guṇa. Smell has three divisions: surabhi, asurabhi, and gandhasādhāraṇa. Surabhi means fragrant. Asurabhi means foul. Gandhasādhāraṇa means that which is neither fragrant nor foul. Such are the characteristics of earth. This is the final coarse tattva. Earth, water, fire, wind, and ether are made into the world by the Lord. Its characteristic is to rise high, ever higher, stacked one upon the other in layers. The tattva above becomes the guṇa of the tattva below. These are its characteristics: Ether is on high. Wind follows it. Therefore, the guṇas of wind are two: sound and touch. Ether, wind, fire. Therefore, the guṇas of fire are three: sound, touch, and form. Ether, wind, fire, water. Therefore, the guṇas of water are four: sound, touch, form, and the six tastes. Ether, wind, fire, water, earth. Therefore, the guṇas of earth are five: sound, touch, form, the six tastes, and smell.
Such are the characteristics of the five mahābhūtas with their combined guṇas, made into the cosmic egg (aṇḍabhuvana) by the Lord. As follows: the seven upper worlds (Saptaloka) are situated highest, followed by the seven lower worlds (Saptapātāla) situated below. This is called the body of the world. Satyaloka is on high. Below it is Mahāloka. Below it is Janaloka. Below it is Tapoloka. Below it is Svarloka. Below it is Bhuvarloka. Below it is Bhūrloka. And Bhūrloka is the accumulation of all the tattvas. There in Bhūrloka are the seven mountains, seven oceans, seven continents, ten winds, and ten senses. All are assembled there in Bhūrloka. The seven mountains are the earth-element in the inner world. The seven oceans are the water-element in the inner world. The seven continents are the fire-element in the inner world. The ten winds are the wind-element in the inner world. The ten senses are the ether-element in the inner world. Such are the characteristics of all the tattvas assembled in Bhūrloka. Now, these are what are called the seven lower worlds: Pātāla, Vaitala, Nitala, Mahātala, Sutala, Talātala, Rasātala. Below the seven lower worlds is Balagarddabha Mahānaraka (the Great Hell). Below the Great Hell is the place of the Kālāgnirudra, a fire that blazes for all time. Its flames are a hundred thousand yojanas high, blazing forth. The fire of the Divine Kālāgnirudra is the foundation of the seven lower worlds. Such are the characteristics of the cosmic egg. All the coarse tattvas are stacked one upon the other in layers, like the layers of a wasp's nest. So numerous are the works of the ahaṅkāra Bhūtādi, which is their root.
As for the characteristic of the ahaṅkāra Taijasa, its characteristic is like that of a helper. It assists Vaikṛta and Bhūtādi, participating in the creation of the eleven senses and the five tanmātras. As for the three characteristics of ahaṅkāra that emerge from buddhi, they are what engage with sattva, rajas, and tamas. Who is it that engages? It is the one called the Divine Pramāṇa (Authority), the coarse aspect of the Divine Ātmā that is in the turyya state. He who is called the Divine Pramāṇa is the one who appropriates, sanctions, and undertakes good and evil actions. As for the buddhi, manas, and ahaṅkāra, they are fittingly the instruments of the Divine Pramāṇa for appropriating and undertaking good and evil actions and works. Such is the characteristic of the Divine Pramāṇa using the buddhi, manas, and ahaṅkāra as its instruments. What then is the difference between Pramāṇa and Viśeṣa? There are two differences. Both are the ātmā, but there are two differences. The Divine Pramāṇa is inferior to Viśeṣa. The Divine Pramāṇa is active in good and evil. But the Divine Viśeṣa is not active, without action, without purpose, and unaware of good and evil. It is merely stable, still, without movement, without change, without motion, without flow. Such are the characteristics of the Divine Pramāṇa and Viśeṣa, which are coarse and subtle. Thus what is called Pramāṇa is... Both are the ātmā. The one self is what has divisions. The coarse and doubtful entity becomes the seat of the Divine Ātmā. The ātmā follows this. The nature of the ātmā becomes coarse and subtle. The ātmā that is in the turyya state is called Pramāṇa Viśeṣa. When the Divine Ātmā is in the jāgrat state (waking), it is called Pramāṇa. When the Divine Ātmā ascends to the supta state (deep sleep)... Thus, its substance, the name of the Divine Ātmā that is stable and still, is what is called Viśeṣa. The Divine Ātmā that is active and sanctions is what is called Pramāṇa. Such are the characteristics of the Divine Ātmā in every state; it is both Pramāṇa and Viśeṣa. Why then is ahaṅkāra called Pramāṇa? Because it is the instrument for presiding and sanctioning. As for the cause of the buddhi being as if threefold... The three divisions of ahaṅkāra are instruments for the buddhi. These three grow and beget fifty. The fifty grow and beget one hundred. The one hundred grow and beget one thousand. The one thousand grow and beget an uncountable number. This is the cause of the ātmā's transmigrations.

What then is the mechanism of sattva, rajas, and tamas that causes the ātmā to be reborn in heaven, hell, humanity, and the triyak realm? Should one ask thus, indeed, it is this: the ahaṅkāra has three divisions, which are the instruments of the buddhi. There is buddhi-sattva, there is buddhi-rajas, and there is buddhi-tamas. These follow the desires of their respective yonis, which become their birth. The master of tattva knows that this is the process. Therefore, knowledge of the various yonis can bring about liberation (mokṣa) and heaven, as well as repeated human birth. Now, its process should be remembered.

If there is a buddhi-sattva that is intense in its understanding of wisdom, seeking out scripture and practicing true knowledge, then the Divine Tripuruṣa is the yoni of that sattva.

If there is a buddhi-sattva that is intense in its practice of ascetic vows, austerities, yoga, and meditative absorption, then the Pañcaṛṣi is the yoni of that sattva.

If there is a buddhi-sattva that is intense in its practice of worship, veneration, recitation of prayers and mantras, and praise of the Lord, then the Saptaṛṣi is the yoni of that sattva.

If there is a buddhi-sattva that does not distinguish between good and evil, and is compassionate to all living beings, then the Devaṛṣi is the yoni of that sattva.

If there is a buddhi-sattva that is intense in its courage, heroism, and valor; that does not turn from danger, sacrificing its life, going forth to die and giving up its body out of love and devotion; that is not deluded by its own actions, but has a mind that is simply tranquil and clear when practicing heroism and courage, then the Vidyādhara is the yoni of that sattva.

If there is a buddhi-sattva that is intense in its appreciation of beauty, taking joy in hearing melodies that bring delight to the ear, firm in its love of dance and song, firm in its wandering to any beautiful place it can imagine, taking joy in seeing fragrant flowers, then the Gandharva is the yoni of that sattva.

These are not the foundation for true knowledge when one seeks the state of liberation. However, that which is the proper foundation for true knowledge is the attainment of mokṣa by the sages: the Devaṛṣi, Saptaṛṣi, Pañcaṛṣi, and foremost, the Divine Tripuruṣa. Such are the lowest, middle, and highest grades of buddhi-sattva. // 16

Now buddhi-rajas shall be spoken of. There is a buddhi-rajas which, when given improper words, feels anger but cannot restrain it. It does not come out, it does not emerge, because of some consideration for others, and so it is held back, twisting its own body. All the tightness in its heart rushes forth and becomes tears. The Dānava is the yoni of that rajas.

There is a buddhi-rajas which, when given improper words, feels anger but remains silent, going off to a distance. It speaks, saying: "What right have you to give me improper words, as if you could threaten me as you please? But I will not yield in this dispute; I stake my life on my honor." The Daitya is the yoni of that rajas.

There is a buddhi-rajas which, when given improper words, trembles all over, its body in a rage. Its speech is reckless, its hands are reckless, its feet are reckless. It roars, it bellows, it says whatever it pleases, paying no heed to the words of others. The Rākṣasa is the yoni of that rajas.

Now, the reality of this is that the Rākṣasa is the patron divinity of the blades that are the weapons of a king. All kinds of blades that are currently used to take life have the Rākṣasa as their deity. The Daitya is the patron divinity of the blades that are the implements of farmers, such as a luke or a pṛkul (types of agricultural blades). All kinds of blades used as a means to produce a livelihood have the Daitya as their deity. The Dānava is the patron divinity of the blades that are the implements of a priest, such as a pamiso, kartrī, or karayu (types of ritual knives). The Dānava is their deity. Such are the lowest, middle, and highest grades of buddhi-rajas. // 17

Now buddhi-tamas shall be spoken of. There is a buddhi-tamas that is unconcerned with what it eats. Sated by a single slice of meat, a mouthful of rice, a sip of palm wine, its mind is content with that. The Bhūta Yakṣa is the yoni of such a being. Its domain is here, as the patron divinity of the mineral element in sacred images, statues, and objects of worship.

If there is a buddhi-tamas that is selective about what it eats, and is not satisfied with what it desires; that is fastidious, without shame, without pride, and without restraint in its mind; and if it finds pleasure, its mind becomes cold, then the Bhūta Dĕṅĕn is the yoni of that tamas. Its domain is in crowded banyan trees, as the deity of the banaspati trees.

If there is a buddhi-tamas that is voracious in its eating, not selective in its desires; that eats all kinds of meat considered mixed, as long as it gets full, it says, then the Bhūta Kāla is the yoni of that tamas. Its domain is in cremation grounds, boundary stones, execution grounds, and crossroads.

If there is a buddhi-tamas that has no sense of what is proper or improper, and this is the cause of its eventual turmoil, blown west and east; that has no shame and knows how to find the flaws in the property of others, because it is too weak to ask, and there is no weakness; that is proud on the ascent, its ears pricked up only to overhear talk of pleasure, then the Bhūta Piśāca is the yoni of that tamas. Its domain is to wander in the air, its behavior is to rove about. This is what is called a wandering pestilence, as the world says.

Such are the lowest, middle, and highest grades of buddhi-tamas. That sattva, rajas, and tamas are the cause of the ātmā's rebirths. Now, its process should be remembered. // 18

If the Bhūta Yakṣa meets with the Deva, Devaṛṣi, Saptaṛṣi, Pañcaṛṣi, and Tripuruṣa, and they are luminous and great in the buddhi, that is the cause of the ātmā attaining mokṣa.

But if the Bhūta Dĕṅĕn and the Daitya alone meet with the Daitya, Vidyādhara, and Devatā, and they are luminous and great in the buddhi, that is the cause of the ātmā attaining heaven.

But if the Bhūta Kāla meets with the Rākṣasa and Gandharva, and they are luminous and great in the buddhi, that is the cause of the ātmā becoming human.

But if the Bhūta Piśāca meets with the Rākṣasa, and they are luminous and great in the buddhi, that is the cause of the ātmā falling into hell.

But if the Bhūta Piśāca alone is luminous and great in the buddhi, that is the cause of the ātmā becoming a being of the triyak realm.

Now, remember again the form of the Divine Ātmā's descent, a coarse and doubtful entity. The Tripuruṣa—the Tripuruṣa are Lord Brahmā, Viṣṇu, and Īśvara; they are the primordial sattva beings. If that primordial sattva is negligent and lacking in yoga, it becomes Pañcaṛṣi. Pañcaṛṣi, if lacking in yoga, becomes Saptaṛṣi. Saptaṛṣi, if lacking in yoga, becomes Devaṛṣi. Devaṛṣi, if lacking in yoga, becomes Devatā. Devatā, if lacking in yoga, becomes Vidyādhara. Vidyādhara, if lacking in yoga, becomes Gandharva. Gandharva, if lacking in yoga, becomes Dānava. Dānava, if lacking in yoga, becomes Daitya. Daitya, if lacking in yoga, becomes Rākṣasa. Rākṣasa, if lacking in yoga, becomes Bhūta Yakṣa. Bhūta Yakṣa, if lacking in yoga, becomes Bhūta Dĕṅĕn. Bhūta Dĕṅĕn, if lacking in yoga, becomes Bhūta Kāla. Bhūta Kāla, if lacking in yoga, becomes Bhūta Piśāca. Bhūta Piśāca, if lacking in yoga, becomes human. The human is not possessed of the power of knowledge, for it is a heap of good and evil. The host of deities is equal to human power, but the understanding of the deities is superior. A human, if lacking in yoga, becomes a being of the triyak realm. There are five kinds of triyak: as a domestic animal (pāśu) it is born in the village; as a wild beast (mṛga) it is born in the forest; as a bird (pakṣī) it is born everywhere that flies; as a fish (mīna) it is born in the water; pipīlikā is the name for a being that moves on its belly. Its other names are not known. This is what is called all that crawls. Sarīsṛpa are those that move on their bellies. Sthāvara is the name for that which moves in place. Those that creep and crawl. Such is the destiny of the Divine Ātmā if a human is negligent and lacking in yoga. // 19

It is a disaster. Limitless is the hardship and misery of the Divine Ātmā, which then sinks, disappears, and does not return to its true nature. It is as if the Divine Ātmā has no awareness. Its likeness is as a single grain of millet, which is then mixed with thousands of others and cast into the ocean. Exceedingly difficult is its rediscovery of its true nature as millet. So it is with the Divine Ātmā once it has become a being of the triyak realm. It is better to become a domestic animal, for that can be used as a means to perform good deeds. But to become a pipīlikā, like a wood-borer, a leech, a water-beetle, a centipede, a millipede—all that is loathed by humans—is a terrible fate, especially if it is to be cooked. And another thing, of the triyak realm, some are feared, some are loathed. What is the meaning of this? It is the three grades of evil deeds (karma hala): lowest, middle, and highest. What is the lowest grade of performing evil? It is a person who is overcome by their anger and becomes violent and reckless. Such is the fruition of their evil deeds. They fall into hell. After leaving there, they are given rebirth as a human by the host of Yama, but their form is not like that of a virtuous person. This is called a deformed birth (vikārajanma), a state of mutilation. All kinds of mutilation are the fruit of the lowest grade of evil deeds. // 20

Now for the person whose evil deeds are of the middle grade. The cause is their misery; they have nothing to eat or wear. That is the reason for their evil deeds. They go about stealing, finding flaws in the property of the virtuous. Their only reason is to eat. If they die while continuing such behavior, they will first dwell in hell. After leaving hell, they are given rebirth as a being of the triyak realm by the host of Yama. But it is a triyak that may be eaten, that may be eaten as a means for performing a sacrifice or offering. They are given such a destiny. Such is the fruit of the middle grade of evil deeds. // 21

Now for the highest grade of evil deeds. The cause is one's ahaṅkāra, one's greed, one's delusion, one's arrogance, and one's envious knowledge. Without exception, the impurity of their knowledge is true. They are relentless in performing evil, attacking people without fault, slandering people without fault, causing grief to others. This is called eating one's fellow humans. A person of such character is at all times loathed, despised, and feared by their fellow humans. Wherever they go, in every place, they are cursed. When such a person dies, their path does not stray from dwelling in hell. After leaving there, they are given rebirth as a being of the triyak realm by the host of Yama. And this is their destiny: all kinds of triyak that are loathed, despised, and feared by humans, that is what becomes their birth. Such is the fruit of the highest grade of evil deeds. Its perversity is extreme. The birth of the Divine Ātmā is not a single thing. It is a terrible fate to know the meaning of one's own becoming. If there is a way, one should ask a learned person about the meaning of one's own lowly state.

What then is the reason for the five types of triyak? It is the various ways that humans perform evil. Therefore, they are born among humans, and they are born in the triyak realm. If one should ask thus, indeed, it is this: the world and the five triyak realms emerged at the same time. Not to mention heaven and hell, and moreover all beings, good and evil, who are in the nature of an offering for the world. Heaven is the fruit of performing good. Hell is the fruit of performing evil. After leaving there, one is then born as a triyak, because of the evil one has done. In short, good and evil are simply an offering for the world. "So it is for us here in the three worlds, experiencing pleasure and pain, suffering and privation, heat and cold, life and death. Such is the offering of birth. It is a cycle. Therefore, I have no doubt, for we are an offering for the world, made by the Lord. We die and are born again. Such is its nature." // 22

Such, then, is the purpose of the Divine Tattvajñāna. For it is shown to you, all of you. Therefore, let the world cease from having such a nature. If you know, feel, and hear the essence of the Divine Tattvajñāna, and if the world can find the Divine Tattvajñāna, that is the source of its teaching. One must practice the essence of the union of spiritual disciplines, with true knowledge as one's lamp, and with ascetic vows, austerities, yoga, and meditative absorption as one's foundation. That is the medicine for the suffering soul. // 23

Which ātmā is it that experiences suffering? One is perplexed when feeling the essence of the Divine Tattvajñāna. For the Divine Ātmā is said to be stable in the turyya state, and above all, the Sovereign Lord is said to be all-pervading in the niṣkala state. The Lord's Kriyāśakti enters the ahaṅkāra. The ahaṅkāra enters the vital winds. The vital winds penetrate the subtle channels. The subtle channels are subtle within the body. The body is what experiences the five destinies of suffering. Surely then it is the Lord who experiences suffering. If so, He too becomes a being of the triyak realm.

Should one ask thus, indeed, hold to this. There is an illustrative simile, like that of a blacksmith. He works with iron. The tools are of many kinds: hammer, anvil, tongs, file. All of them are ultimately one with the iron. In the same way, the raw iron is made into a blade by the smith. The blades are of many kinds. There is a blade that is the weapon of a king. There is a blade that is the implement of a farmer. There is a blade that is the implement of a priest. All of them are known as blades. As long as the iron is sharp, it is known as a blade. Only their functions are different. The blade that belongs to the king, such as a curik, a malalya, or a śaṅkuh (types of daggers), is used as a means for battle, to take life. The blade that belongs to the farmer, such as a luke or a prĕkul (agricultural blades), is used as a means to produce a livelihood. The blade that belongs to the priest, such as a pakisi, kartrī, or karayu (ritual knives), is used as a means for trimming or cutting. But it is the blade that strikes good and evil. As for the tools, they do not participate in striking good and evil. They are only there to be used for the work. And above all, the blacksmith. The blacksmith is all-pervading and omnipresent. It is the will of the blacksmith's mind that works the raw iron. The blacksmith alone knows the destiny of the raw iron, using his consciousness as the means and his tools as the instrument. The tools are what the blacksmith uses to work. If the blacksmith stops and rests, the tools stop. They remain stable in their container. // 24

Now, turn your ear to listen. So it is with the Sovereign Lord. He is simply omnipresent. It is His consciousness that creates all the many beings, using the Lord's Kriyāśakti as the means, and using the ātmā in the turyya state and the ātmā in the jāgrat state as the instruments, to create the ātmā in the supta state. He gives it the experience of the five destinies of suffering: pleasure and pain, suffering and privation, heat and cold, life and death. In short, the ātmā is what is made into suffering by the Lord. Now, its process should be remembered. The Sovereign Lord wishes to see the sakala reality. Therefore, by His will, the ātmā is made one. For the Divine Ātmā has a divided nature. At the time it is willed by the Lord, it is commanded to give consciousness to Pradhānatattva. And there the Divine Ātmā is finally divided. There is an active part and an inactive part. The active ātmā is so called at the time it is commanded by the Lord to give consciousness to Pradhānatattva. To give consciousness means to apply its teaching, to think, to reflect; that is what is called giving consciousness. // 25

The inactive ātmā is so called when the Sovereign Lord rests and is still, ceasing to command it to give consciousness. The ātmā becomes still and ceases to give consciousness. It is like the simile from before: the tools of the blacksmith become still. Such is the nature of the Divine Ātmā. When it ceases to be commanded to give consciousness by the Lord, the Divine Ātmā becomes still and ceases to give consciousness. It is in a state of pure existence, aware but without motion, without change. This is what is called Ātmāviśeṣa. Its other name is Lord Dharma. But at the time it is active and giving consciousness, its other name is Pramāṇa. The ātmā called the Divine Pramāṇa and the Divine Ātmāviśeṣa exist only in the turyya state. As for the ātmā in the jāgrat state, its nature is one, like the nature of the ātmā in the turyya state. But there are two differences: coarse and subtle. The ātmā in the jāgrat state is coarse, for its nature is cetana. Cetana is the coarsening of the ātmā in the turyya state. That which is called citta is that which is stained by the triguṇa. Citta is teaching that is active but does not know good and evil. That teaching and citta are one in nature. Citta is its name when it is active. Teaching is its name when it is stable, aware, and without motion. The ātmā in the jāgrat state is a unity of active teaching and inactive teaching. The difference is this: it is still called ātmā. The ātmā that is made, that is given the experience of suffering, of pleasure and pain, that ātmā is named ahaṅkāra. It is what is made by the Lord, given a coarse and doubtful form, using the ātmā in the jāgrat state and the ātmā in the turyya state as instruments. This is the work of the Lord. Now, its process should be remembered. The ātmā named ahaṅkāra Saṅ Vaikṛta is what is made by the Lord, along with the ten senses. As for the ātmā named ahaṅkāra Saṅ Bhūtādi, it is commanded by the Lord to create the five tanmātras and the five mahābhūtas. As for the manas, manas means consciousness. That consciousness is then reflected again, becoming a shadowy ātmā. A shadowy ātmā means the retinue of the ātmā. The retinue of the ātmā is as follows: Ātmā, Parātmā, Nirātmā, Antarātmā, Sūkṣmātmā. These are called the pañcātmā. Consciousness is their unity. This is said to be the final coarse ātmā. It is this that truly strikes good and evil, without end. // 26

śakaṭopamaṃ pradhānaṃ puruṣo vṛṣabhopamah /

īśasārathisaṃyuktaṃ jagat bhramitacakravat //

Pradhānatattva is likened to a cart. The ātmā is likened to an ox. Īśa, Lord Īśvara, is likened to the charioteer, who urges the ātmā to pull the cart. Jagat bhramitacakravat: the world is likened to the wheel of a mill, turning and rolling through the realms of deities, humans, and triyak, caused by good and evil karma. Such is the final state of the coarse ātmā. It is likened to the blade made by the blacksmith. As for the active ātmā in the turyya state, it is likened to the tongs of the blacksmith. As for the inactive ātmā, it is subject to the will of the blacksmith. The ātmā in the jāgrat state and the ātmā in the turyya state do not participate in striking good and evil. And above all, the Sovereign Lord. He is simply all-pervading and omnipresent. The will of His mind is impartial, creating all beings. Which ātmā is it that is said to experience suffering? So one might ask. It is said that an ātmā experiences suffering. Indeed, it is the ātmā named ahaṅkāra Saṅ Vaikṛta. That is buddhi-sattva. That is what experiences pain. The ātmā named ahaṅkāra Saṅ Taijasa, that is buddhi-rajas. That is what inflicts pain. The ātmā named ahaṅkāra Saṅ Bhūtādi, that is buddhi-tamas. That is the very substance of pain. // 28

Now, this is the distinction between the ātmā that experiences and the ātmā that does not experience. Why is it that Lord Dharma is the life of all beings, and above all, the Sovereign Lord is said to participate in birth as the life of life? Indeed, the Lord is the life of all people, but His nature is ūtaprota. Ūta means like fire latent within kindling, in bamboo or wood. But it is not known, its presence is not seen. Its presence is both manifest and unmanifest. What does this mean? It is that the kindling is cold in the bamboo or wood. It is certain that it does not produce fire. What is fit to produce fire is that which is firmly possessed of fire. // 29

Turn your ear to listen. So it is with the Lord. He is present in all beings, manifest and unmanifest. His presence is simply in the entire world. This is the limit of His being manifest and unmanifest in all people. Let us speak of all beings in general. There are those who have no awareness (tutur) and no wisdom (prajñān). Let us first speak of the one who is possessed of awareness and wisdom, the one who already knows the meaning of the union of spiritual disciplines, and moreover, the one who undertakes ascetic vows, austerities, yoga, and meditative absorption. Why is it that it is difficult for such a one to cultivate knowledge (jñāna) and to attain supreme yoga (yogaviśeṣa)? It would be better, and easier, if one who knows yoga and meditative absorption, and who undertakes ascetic vows, austerities, yoga, and meditative absorption, could fulfill all their desires and could also carry out their purpose. All those who undertake the union of spiritual disciplines should not have difficulty, for it is said they are equally inhabited by the Ātmāviśeṣa. Difficult is the one who is relied upon by the Lord. Prota is your limit. Like the light of a gem, its existence is in one place. So it is with the Lord. The place where He is in one place is the spiritual self (ādhyātmika); that is who is relied upon by the Lord. Therefore, there is no purpose in performing ascetic vows, austerities, yoga, and meditative absorption. For there is nothing to be hoped for, if it is so. For difficult is the one inhabited by the Ātmāviśeṣa, difficult is the one relied upon by the Lord, say the sacred scriptures (āgama). Perhaps the learned might say thus. But hold to this: perform those ascetic vows, austerities, yoga, and meditative absorption. What is that meditative absorption? It is īśvarapraṇidhāna (devotion to the Lord). That is what empowers the Divine Ātmāviśeṣa, and moreover, it empowers the Lord. If one is diligent in practicing that meditative absorption, that īśvarapraṇidhāna, without ceasing, safeguarding one's life while practicing that meditative absorption through rebirth after rebirth, one will remain aware (matutur) in practicing that meditative absorption. So it is, hold to this awareness: the Lord is relied upon. In short, the Lord is empowered and meditated upon, thus He is present in that person. If He is not empowered, not meditated upon, He is not present in that person. Now, concerning the five kinds of triyak (beings of the animal realm), it is said that Lord Dharma has departed from their bodies. Why then is their state perverse, with no awareness? It would be better if they were aware of all purposes, if it were true they were inhabited by Lord Dharma. Why is their action not so? That is the limit of inference: that the Lord has departed from them. They are simply not inhabited by the Ātmāviśeṣa. Which ātmā then is there? It is only the shadowy ātmā, the final coarse ātmā, that which is called consciousness (hiḍĕp). That is why only life-force (vāyu), sound (śabda), and consciousness (hiḍĕp) are there. The life-force is their life. The consciousness is their thought. The sound is their voice. That is why the sound of a triyak has no substance, for it is not inhabited by the Ātmāviśeṣa. However, that life-force, sound, and consciousness are indeed present in all triyak, great and small, down to the stationary beings (sthāvara), moving beings (jaṅgama), grasses (tṛṇa), trees (taru), creepers (latā), and shrubs (gulma). No living creature lacks life-force, sound, and consciousness. But the Divine Ātmāviśeṣa is simply not there. Their characteristic in such a birth is forgetfulness (lupa). // 30

That life-force, sound, and consciousness are also present in human beings, in the lowest, middle, and highest grades. None lack life-force, sound, and consciousness. But the Divine Ātmāviśeṣa is a spiritual self. The one who is inhabited by the Ātmāviśeṣa is first of all venerated by the Sovereign Lord. All human beings are not the same as their fellows. There is awareness, there is forgetfulness. There is wisdom, there is dullness. What does this mean? The one inhabited by the Ātmāviśeṣa is wise and aware. What is it that is called aware? That is the embodiment of the Divine Viśeṣa. Now, among humans, the wise and the aware are of lowest, middle, and highest grades. Such are their types. Why is it so? Because the lowest, middle, and highest grades are the characteristics of the Divine Ātmā that pervades human birth. That is why the aware and the wise are of lowest, middle, and highest grades. As for the dull (apuṅguṅ) and the forgetful (malupa), their awareness is slight, of the lowest of the low. The ātmā is its name, if it is so. Such is the truth of humans being of lowest, middle, and highest grades in their attainment of wisdom and awareness. What then is the ātmā of the lowest, middle, and highest grades? Its characteristic is to be in the jāgratpada (the state of waking) and in the tūryyapada (the fourth state). If the highest ātmā is in a person, that person is of the highest grade in attaining wisdom and awareness. If the middle ātmā is in a person, their attainment of wisdom and awareness is of the middle grade. But if the lowest ātmā is in a person, their attainment of wisdom and awareness is of the lowest grade. But if the lowest of the low ātmā is in a person, there is no wisdom and awareness. If so, only a trace of awareness is in that person. As for the one inhabited by the highest Ātmāviśeṣa, that one is difficult to find; the highest ātmā, Ātmāviśeṣa is its name. // But hold to this. All people are equally inhabited by the Ātmāviśeṣa. There is no lack of Viśeṣa, it is said, in the entire world. But that some are inferior or superior to their fellows, that is brought about by good and evil karma (śubhāśubhakarmma). That is the cause of human beings being of lowest, middle, and highest grades. // 31

Thus you might say, O learned ones. True are the words of the learned. That is what is called pleasure and pain. That is what is called good and evil. But wisdom and dullness, awareness and forgetfulness, this is a tangled story. What is the reason for it? There is a wise person, possessed of awareness, but he is pitiable, not possessed of wealth, and moreover, his form may be deformed. But awareness and wisdom never leave him. That is his property, his gold and jewels. And there is a person who easily finds wealth, yet has no awareness and is not possessed of wisdom. What brings this about? Do you suppose it is good karma that brings this about? In short, rare is the one inhabited by the Ātmāviśeṣa—the wise one, the aware one, the one inhabited by the Ātmāviśeṣa. This is the obstacle for the entire world. Let there be none who are dull and forgetful. Let all be only aware and wise. Let the lowest, middle, and highest grades of people have no forgetfulness and dullness. Let them all be aware and wise. For they are equally relied upon, equally inhabited by the Ātmāviśeṣa. So you say, you learned ones. Why then is it not so? This is the limit of inference: that rare is the one inhabited by the Ātmāviśeṣa. The Divine Ātmāviśeṣa is its name; it is wisdom embodied as luminous awareness. This is the inference: the person who is forgetful and dull, not possessed of awareness and wisdom, is simply not inhabited by the Ātmāviśeṣa. // Which ātmā then is there, if so? It is the active ātmā (ātmā vyāpāra) that is in the jāgratpada (the state of waking). That which is said to appropriate, to sanction what is not sanctioned, to see what is not seen, that is what is there. That is why they know how to sanction what exists and what does not exist. Such is their superiority over the triyak realm. However, they do not know the Viśeṣa, they do not know the sacred scriptures and traditions. This is what is called a confused person. They may encounter an aware person, but they are obstructed from the good, for they have no lamp of sacred scripture. // But if there is a person who appears wise, skilled, and knows how to study, but is of the lowest grade in attaining wisdom and awareness, they too are not inhabited by the Ātmāviśeṣa. Which ātmā then is there? The active ātmā that is in the tūryyapada (the fourth state), that is what is there. // 32

But if there is a person who appears wise, skilled, knows how to study, and is without attachment to any qualities, who is possessed of perfect knowledge (samyagjñāna), of the highest grade because of the Ātmāviśeṣa's wisdom, then it is the Ātmāviśeṣa that is there. Ātmāviśeṣa is its name, Lord Dharma. Lord Dharma is the name of the inactive ātmā that is in the tūryyapada. That which is called wisdom, embodied as luminous awareness, that is what is there. // But if there is a person who appears transcendent in their attainment of the highest grade of wisdom and awareness, transcendent beyond the highest, it is said, who is able to pervade and be pervasive in the sakala (the manifest world), who can display powers of inference, who possesses the eight great powers (kāṣṭaiśvaryyan), and who attains supreme yoga, of the highest grade in attaining the state of a Lord of Yogis, but who cannot be made a king, it is Lord Ādipramāṇa who is there. Lord Ādipramāṇa is the name of Lord Sadāśivatattva. And moreover Lord Dharma. They are what is there. // 33

Such are the distinctions of the ātmā—lowest, middle, and highest—that inhabit the person of awareness and wisdom. // I am perplexed, feeling the essence of this tattva. It is said that the shadowy ātmā is what experiences good and evil, says the ātmā. But the ātmā that is in the jāgratpada and the ātmā that is in the tūryyapada, they do not participate in experiencing good and evil, says the tattva at first. Now they are said to be the ātmā, equally of lowest, middle, and highest grades in their attainment of awareness and wisdom. Moreover, the dull and forgetful, and above all, the one who attains a state transcendent beyond the highest in awareness and wisdom. Surely the Lord also becomes embodied, if it is so. And moreover, the ātmā in the jāgratpada and the ātmā in the tūryyapada, surely they also become embodied, if it is so. Insofar as they are embodied, they must also participate in experiencing good and evil, if it is so. // Perhaps the learned might say thus. But hold to this. Here is an illustrative simile (dṛṣṭopama), like that of a crystal gem (maṇik sphaṭika). It has been ascertained that the crystal gem is simply pure, white, immaculate, unobscured, and without stain; such is the color of the gem. Nevertheless, let it be colored by a hue, be it red or yellow. The gem then changes its color, taking on the color of that which adheres to it in the end. This is called being colored and being enveloped. It is thought that the color of the gem is lost. But the stainless color of the gem is still there. As a proof, separate the gem from the color. Then the gem is seen as pure, white, and immaculate in the end, returning to its original nature. The red color that was there before remains with its own body in the end. // 34

Turn your ear to listen. So it is with the Divine Ātmā that is in the jāgratpada and the Divine Ātmā that is in the tūryyapada, which are the ātmā of the entire world. They are subtle, inconceivable, and fine. Immaculate, pure, white, unobscured, and without stain, their body is of crystalline knowledge (sphaṭikajñāna). That is why they are not affected by good and evil. They can be burned but are not scorched, submerged in water but are not wet, for they are subtle and fine. Inconceivably, they are contained within knowledge. They see but are not seen, appropriate but are not appropriated, sanction but are not sanctioned by life-force, sound, and consciousness. They are only enveloped by that which they inhabit. The form of what they inhabit becomes their form. That is why it is thought that they participate in experiencing good and evil. But it is not so. It is the ātmā in the suptapada (the state of deep sleep) and the ātmā in the svapnapada (the state of dream) that experience suffering, revolving through the realms of deities, humans, and triyak, experiencing good and evil. Suptapada is the name for forgetfulness; that is the cause of the ātmā sleeping. Svapnapada is the name for the state of the ātmā dreaming. The ātmā in the suptapada and the ātmā in the svapnapada, these are what are called the suffering ātmā (ātmasaṅsāra). However, the Divine Ātmā is one. It is that one which has divisions, coarse and doubtful. The ātmā pervades all the tattvas, which are stacked one upon the other, like the layers of a wasp's nest. Such is the characteristic of the Divine Ātmā in every state (pada). The ātmā is called the child of the wasp, dwelling in that state. Remember these characteristics of the Divine Ātmā. When it dwells in the svapnapada, its characteristic is hazy and confused. There is a half-awareness, chaotic yet clear, like the characteristic of looking at a reflection in water, seeing things that are there and not there. // When it dwells in the suptapada, it is forgetful, perverse, without awareness, as if the Divine Ātmā has disappeared, gone and come, for it is covered by the sleep of time (kālanidrā). // When it dwells in the jāgratpada, the Divine Ātmā is clear and directly perceives things that are there and not there, for that state is luminous and immaculate. Its light is the color of the sky, clear and still as a windless wind. Such is the characteristic of the Divine Ātmā in the jāgratpada. // The suptapada and svapnapada are overcome and encompassed by Pradhānatattva. As far as Pradhāna holds sway, they are subject to the other shore of time's cycles, deluded by the mind's imaginings, and passed over by day and night. But their distinction is this: one year for a human is but one night in the jāgrat state. Twelve years for a human is but one month in the jāgrat state. One yuga for a human is but one year in the jāgrat state. Four yugas for a human is but one period of austerity in the jāgrat state. Such is the characteristic of the Divine Ātmā in the jāgratpada. // When it dwells in the tūryyapada (the fourth state), the Divine Ātmā is truly serene and clear in its vision of all things, those that are and are not. Serene is its knowledge of the past, future, and present, for it is wisdom embodied as luminous awareness. Its light is pure white, like the color of a crystal gem, brilliant, clear, and without stain. It is truly eternal. It is always day, not divided by day and night, and moreover, it cannot be reached by the mind's imaginings. But the jāgratpada is still turned by the other shore of time's cycles, by the mind's imaginings. Such is the inferiority of the jāgratpada to the tūryyapada. For this tūryyapada is subtle; it simply cannot be reached by consciousness (hiḍĕp). And above the tūryyapada is the tūryyāntapada (the state beyond the fourth), for that is the abode of the Sovereign Lord. His light is luminous and blazing, like the light of a thousand suns, but the difference is that it is without heat. It is only a brilliant, radiant light. It is always day, eternally, not divided by day and night. He is possessed of omniscience and is the maker of all works: Jñānaśakti, Vibhuśakti, Prabhuśakti, Kriyāśakti. Such is the inferiority of the tūryyapada to the tūryyāntapada. However, they are equal in their subtlety and fineness. That is why they simply cannot be reached by consciousness. In short, only one who attains supreme yoga can reach there. // 35

Why then can one not speak of the existence of the tūryyapada and the tūryyāntapada, since they cannot be reached by consciousness? For consciousness is the means for knowing things that are and are not. Perhaps the learned might say thus. // That is the purpose of the three pramāṇas (pramāṇa tlu), which are a lamp for your eye of perfect knowledge. The three pramāṇas are: pratyakṣapramāṇa (the means of direct perception), anumānapramāṇa (the means of inference), and āgamapramāṇa (the means of scriptural testimony). Those things that are coarse, that can be seen, heard, and grasped by the hand, they are mastered by pratyakṣapramāṇa. // But that which is subtle, like the characteristic of the tūryyapada, that is mastered by anumānapramāṇa. // But that which is most subtle, like the characteristic of the tūryyāntapada, that is mastered by āgamapramāṇa. // Such are the characteristics of the states, coarse and subtle. The ātmā follows this; the nature of the ātmā is coarse and subtle. // The ātmā in the jāgratpada is what controls and contains the ātmā in the suptapada and the ātmā in the svapnapada. If their separation is serene, they go to the jāgratpada. If their stability in the jāgratpada is serene, they return to the tūryyapada. If their stability in the tūryyapada is serene, they return to the tūryyāntapada. Such is the characteristic of the Divine Ātmā in all these subtle states. // 36

Now, its origin in such a human birth. The Divine Ātmā in the earth element stabilizes in the body of the world. It pervades the six tastes (ṣaḍrasa), which are the essence of the five gross elements (pañcamahābhūta): earth, water, fire, wind, and ether. These produce the six tastes. Their types are as follows: amla (sour), kaṣāya (astringent), tikta (bitter), kaṭuka (pungent), lavaṇa (salty), madhura (sweet). // Amla is sour, kaṣāya is astringent, tikta is bitter, kaṭuka is pungent, lavaṇa is salty, madhura is sweet. // This is what is called the six tastes. This is the first cause of the body's growth. The second cause of the body's growth: the six tastes are eaten and drunk by man and woman. The essence of what is eaten and drunk becomes blood, flesh, and fat. The third cause of the body's growth: the essence of the blood, flesh, and fat becomes kāma (the male essence) and ratih (the female essence). This is what is brought together by passion (rāga). This creates anew. If the kāma is more than the ratih, a male is born. If the ratih is more than the kāma, a female is born. If the kāma and ratih are equal, a kḍi (hermaphrodite) or an androgynous being is born. As for the kāma, it becomes bone, sinew, and hair. As for the ratih, it becomes blood, flesh, and fat. Such is the manifestation of the five gross elements, the root of the present body. To be specific: earth becomes the skin, water becomes the blood, fire becomes the flesh, wind becomes the bone, ether becomes the marrow. // The five subtle elements (pañcatanmātra) become as follows: śabdatanmātra becomes the ear, sparśatanmātra becomes the skin, rūpatanmātra becomes the eye, rasatanmātra becomes the tongue, gandhatanmātra becomes the nose. This is what is called the five sense apertures (pañcagolaka). To this is added the cosmic egg, the seven lower worlds, and the seven upper worlds. // The seven upper worlds (Saptabhuvana) are: Bhūrloka is the navel, Bhuvarloka is the heart, Svarloka is the chest, Tapoloka is the neck, Janaloka is the tongue, Maharloka is the nose, Satyaloka is the eye. This is what is called the seven upper worlds. // The seven lower worlds (Saptapātāla) are: Pātāla is the anus, Vaitala is the thighs, Nitala is the knees, Mahātala is the shins, Sutala is the ankles, Talātala is the arch of the foot, Rasātala is the sole of the foot below. This is what is called the seven lower worlds. // 37

Such is what is called the cosmic egg (aṇḍabhuvana) in the body of a person at present. The seven mountains are established, the seven oceans surge and overflow, the seven continents are dark and silent, the ten winds flow in the subtle channels (nāḍī).

The seven mountains (Saptaparvvata) are as follows:

The kidneys are Mount Mālyavān.
The pelvic region is Mount Niṣedha.
The spleen is Mount Gandhamādana.
The lungs are Mount Malayamahīdhara.
The gall bladder is Mount Triśṛṅga.
The liver is Mount Vindhya.
The heart is Mount Mahāmeru. Such is what is called the seven mountains.

The seven oceans (Saptārṇṇava) are as follows:

Urine is the fresh water ocean.
Blood is the ocean of sugarcane juice.
Sweat is the salt ocean.
Fat is the oil ocean.
Saliva is the honey ocean.
Marrow is the milk ocean.
The brain is the ocean of curds. Such is what is called the seven oceans.

The seven continents (Saptadvīpa) are as follows:

Bone is Jambudvīpa.
Sinew is Kuśadvīpa.
Flesh is Śaṅkhadvīpa.
Skin is Śālmalidvīpa.
The neck is Gomedhadvīpa.
Bodily vapor is Puṣkaradvīpa.
Teeth are Krauñcadvīpa.

The subtle channels (nāḍī) are the hollows of the sinews. Their root is below the navel, rising up to the navel center. There are transverse channels, one thousand and seventy-two in number. And there are ten special channels. Their types are as follows: Iḍā, Piṅgalā, Suṣumnā, Gāndhārī, Hasti, Jihvā, Pūṣā, Alambuṣā, Kuhūh, Śaṅkhinī.

Iḍā is the right channel, the path of feces, clear and unobstructed, reaching the anus.
Piṅgalā is the left channel, the path of water, clear and unobstructed, reaching the urinary organs.
Suṣumnā is the central channel, the path of the threefold wind.
Gāndhārī is a junction of the channels, the path of the wind to the mouth, to the eyes, to the nose, to the ears, to the crown of the head.
Hasti is a junction of the channels, the path of the wind to all the joints, clear and unobstructed, reaching the skin and body hair.
Jihvā is a junction of the channels, the path of the wind to the heart.
Pūṣā is a junction of the channels, the path of the wind to the lungs.
Alambuṣā is a junction of the channels, the path of the wind to the liver and the gall bladder.
Kuhūh is a junction of the channels, the path of the wind to the spleen.
Śaṅkhinī is a junction of the channels, the path of the wind to the kidneys and to the pelvic region. Such is what is called the ten channels (Daśanāḍī). // 38

Now the vital winds (vāyu) shall be spoken of. Their types are as follows: prāṇa, apāna, samāna, udāna, vyāna.

The prāṇa wind is in the heart, its limit is in the chest. It initiates and moves all the winds. It serves as life, its function is breath.
Apāna is the wind in the urinary organs. It controls the essence of what is eaten and drunk, which becomes the male essence (kāma) and the female essence (ratih). Its dregs become feces and urine. The essence of what is smelled becomes phlegm and mucus.
Udāna is the wind in the crown of the head. Its function is to move the eyes and the mouth.
Vyāna is the wind in all the joints. Its function is to move the body and to control old age and death.
Samāna is the wind in the liver. It controls the essence of what is eaten and drunk, which becomes blood, flesh, and the gall bladder. This is what is called the five winds (Pañcavāyu).

The full ten are as follows. Their types are: nāga, kūrmma, kṛkara, devadatta, dhanañjaya.

The nāga wind causes belching.
The kūrmma wind causes trembling and shivering in the body.
The devadatta wind, its function is to cause yawning.
The kṛkara wind, its function is to cause sneezing.
The dhanañjaya wind, its function is to serve as sound. This is what is called the ten winds (Daśavāyu). However, there are eleven winds in number, but their functions are only ten. That is the reason they are called the ten winds. // 39

After that, the subtle ātmās are established. Their types are as follows: Ātmā, Parātmā, Antarātmā, Sūkṣmātmā, Nirātmā.

Ātmā is the consciousness residing in the liver; its function is to serve as thought.
Parātmā is the consciousness residing in the eyes; its function is to serve as sight.
Antarātmā is the consciousness residing in the crown of the head; its function is to serve as the intermediary between waking and sleep.
Sūkṣmātmā is the consciousness residing in the ears; its function is to serve as hearing.
Nirātmā is the consciousness residing in the skin; its function is to serve as perception. Such is what is called the five ātmās (Pañcātmā). Consciousness is their unity.

To this are added the ten senses (daśendriya). Their types are as follows:

Śrotrendriya is in the ears; it is the cause of the ātmā hearing good and evil sounds.
Tvagindriya is in the skin; it is the cause of the ātmā perceiving heat and cold, feeling what is worn and what is subtle.
Cakṣurindriya is in the eyes; it is the cause of the ātmā seeing form and color.
Jihvendriya is in the tongue; it is the reason for the ātmā tasting the six flavors.
Ghrāṇendriya is in the nose; it is the cause of the ātmā smelling scents, the foul and the fragrant.
Vāgindriya is in the mouth; it is the cause of the ātmā speaking, affirming what is and what is not.
Pāṇindriya is in the hands; it is the cause of the ātmā working.
Pādendriya is in the feet; it is the cause of the ātmā walking.
Pāyvīndriya is in the anus; it is the cause of the ātmā passing wind and defecating.
Upasthendriya is in the male organ; it is the cause of the ātmā producing semen and uterine blood. Such is the attachment of the ten senses to the body-universe (bhuvanaśarīra).

To this are added the buddhi, manas, and ahaṅkāra.

The buddhi (intellect) is the instrument of the ātmā for thinking.
The manas (mind) is the instrument of the ātmā for conceiving and forming images.
The ahaṅkāra (I-faculty) is the instrument of the ātmā for claiming possessions, and it is the instrument of the ātmā for initiating good and evil actions. The buddhi, manas, ahaṅkāra, and the ten senses are what are called the thirteen instruments (trayodaśakaraṇa). To this are added the three qualities (triguṇa): sattva, rajas, and tamas. // 40

The Divine Tripuruṣa are the first to be established: Brahmā is in the liver, Viṣṇu is in the gall bladder, Īśvara is in the heart.

The establishment of the Pañcaṛṣi is as follows:

Saṅ Kuśika is in the skin and body hair.
Saṅ Garga is in the blood and flesh.
Saṅ Maitrī is in the marrow and sinew.
Saṅ Kuruṣya is in the bone and marrow.
Saṅ Pṛtañjala is in the joints of the body.

The establishment of the Devaṛṣi is as follows:

The Divine Maheśvara is in the kidneys.
The Divine Rudra is in the entrails.
The Divine Śaṅkara is in the spleen.
The Divine Śambhu is in the glands.
The Divine Sadāśiva is in the urinary organs.
The Divine Paramaśiva is in the chest.

The establishment of the Saptaṛṣi is as follows:

The Sun is in the right eye.
The Moon is in the left eye.
Mars is in the right ear.
Mercury is in the left ear.
Jupiter is in the right nostril.
Venus is in the left nostril.
Saturn is in the mouth.

The establishment of the Devatā is as follows:

The God Indra is in the chest.
The God Yama is in the right hand.
The God Varuṇa is in the back.
The God Kubera is in the left hand.
The God Vaiśravaṇa is in the center.

The establishment of the Vidyādhara and Gandharva is as follows:

Citrasena serves as courage.
Citrāṅgada serves as valor.
Citraraṣa serves as steadfastness.
Gandharva serves as peace, contentment, beauty, joy, delight, and aesthetic pleasure. Such is the establishment of sattva. // O //

The establishment of rajas is as follows:

Dānava serves as fierceness, swiftness, and passion.
Daitya serves as wrath, pride, and sorrow.
Rākṣasa serves as delusion, arrogance, envy, fickleness, and recklessness. Such is the establishment of rajas. // O //

The establishment of tamas is as follows:

Bhūtayakṣa serves as hunger, weariness, fullness, rawness, and drunkenness.
Bhūtapiśāca serves as laziness, weakness, filth, sleepiness, sleep, and dullness. Such is the establishment of tamas.

The establishment of the states (pada) is as follows:

The jāgratpada (waking state) is the cause of the ātmā being awake and aware in a human being.
The suptapada (sleep state) is the cause of the ātmā sleeping.
The svapnapada (dream state) is the cause of the ātmā dreaming and being confused in a human being. Such is the establishment of the states. // 41

Now, as for Pradhānatattva, that serves as the body of the Divine Ātmā. It is called the ambĕk (disposition/heart-mind) in a human being. The ambĕk serves as the body of the Divine Ātmā in a human being, serving as the ātmā that is in the body at present. Aṅga is the name for the body, and ambĕk is the name for Pradhānatattva. The ambĕk and the body are what is called aṅgapradhāna in a human being. That is the cause of the ambĕk being the locus of confusion regarding good and evil. Good and evil emerge from the ambĕk. The pleasure and pain experienced by a human being emerge from the ambĕk when it engages with objects, using the ten senses as its instrument, with the ten apertures as its gates, reaching out to the cosmic egg to engage with objects. Remember this, O you who are skilled in the tattvas. Such is its process. Therefore, the ten senses must be withdrawn from all their objects and returned to the ambĕk. The ambĕk must be returned to pramāṇa. The Divine Pramāṇa must be returned to dharmmaviśeṣa. Dharmmaviśeṣa must be returned to antaviśeṣa. Antaviśeṣa must be returned to anantaviśeṣa. What is the means for returning them to anantaviśeṣa? That is the purpose of the union of yogic practices (prayogasandhi), which must be known by the Lord of Yogis. That prayogasandhi cannot be without the lamp of perfect knowledge (samyagjñāna). It is paramount to know prayogasandhi. It cannot be without the cause of samyagjñāna. It cannot be without the foundation of sacred vows (brata), austerities (tapa), yoga, and meditative absorption (samādhi). In short, with sacred vows, austerities, yoga, and meditative absorption as the foundation, with perfect knowledge as the lamp, and with the union of yogic practices as the instrument, one is able to attain the supreme state of the Lord. It is like an arrow shot from a bow; its impact is true. But if there is one who shoots an arrow without a divine target, its path will not be true. The path of such an arrow will be crooked, missing its mark. The meaning is this: there is one who has found the path of sacred vows, austerities, yoga, and meditative absorption, and who undertakes the union of yogic practices. But if they miss perfect knowledge, then at the moment they are intensely performing samādhi, with fierce and powerful means, they will be exhausted, not knowing the target of their knowledge. Because they do not know the highest knowledge, they are without the lamp of perfect knowledge. Their path is certainly crooked. The samādhi of such a Lord of Yogis is misdirected. It is only the fruit of their sacred vows that leads them on, demanding to be experienced. The Divine Ātmā goes straight to heaven in such a case. The fruit of samādhi is what guards the fruit of the sacred vows. After the fruit of the sacred vows has been experienced by the ātmā in heaven, the Divine Ātmā descends again. It is born in the human world. It becomes a king, or wealthy, a person of meritorious birth. But it is the nature of a human to be possessed of awareness and forgetfulness. When the time of awareness comes, good conduct is produced by that person. When the time of forgetfulness comes, evil conduct is produced by that person. There they are turned in a cycle, through heaven, hell, the human realm, and finally the animal realm. Such is the latent tendency of a person who strays, who is not yet possessed of perfect knowledge. // 42

Now, as for the one whose knowledge is active from the start, who seeks to resolve their stored latent tendencies, they are the one who strives for perfect knowledge. They take as their foundation sacred vows, austerities, yoga, and meditative absorption. But perfect knowledge cannot be attained if it is not caused by samādhi. What is the meaning of this? The process is as follows: sattva, rajas, and tamas are not in accord. "Let us do good, let us perform meritorious and virtuous acts," says sattva. "I am wrathful and proud," says rajas. "Be lazy, be weak, just eat and drink and sleep," says tamas. Such are the considerations of sattva, rajas, and tamas. They are in conflict and not in accord. Rajas and tamas are dull by nature. Sattva is luminous, wise, and skilled by nature. Remember this, O you who know the triguṇa. Such is its process. Therefore, rajas and tamas must be pacified in samādhi, with prāṇāyāma as the instrument and with citta, buddhi, and manas as helpers. When knowledge is tranquil, clear, pure, unobscured, and without stain, the ātmā of rajas and tamas is serene, firmly following sattva. Then sattva becomes luminous. This is the truth of how wisdom (prajñān) emerges from samādhi. As wisdom is found, perfect knowledge is gradually attained by the great yogic practitioner. That perfect knowledge knows the union of yogic practices, founded upon sacred vows, austerities, yoga, and samādhi. It makes straight the path for one who would find supreme yoga. With perfect knowledge as a lamp, with the union of yogic practices as an instrument, and with sacred vows, austerities, yoga, and samādhi as a foundation, the union of yogic practices is likened to a sharp and pointed arrow. Perfect knowledge is likened to its fletching. The sacred vows, austerities, yoga, and samādhi are likened to the bow and its staff. One releases the union of yogic practices, with the fletching of perfect knowledge, from the bow of sacred vows, austerities, yoga, and samādhi. //0// 43

This is the union of yogic practices (prayogasandhi); remember it. Prayogasandhi is a method (upāya). Its types are: āsana (posture), prāṇāyāma (breath control), pratyāhāra (sense withdrawal), dhāraṇa (concentration), dhyāna (meditation), tarkka (reasoning), samādhi (meditative absorption). All of these are interwoven. Sandhi (union) means that consciousness alone must be made luminous and unified, standing as one, a steady flame that is not extinguished, embodying the four meditations (caturdhyāna). The four meditations are as follows: tiṣṭhan (sitting), bhojan (eating), gacchan (walking), suptan (sleeping). Tiṣṭhan is the Lord sitting. Bhojan is the Lord eating. Gacchan is the Lord walking. Svaptan is the Lord sleeping. In short, the Lord alone must be remembered in every action and state of a person, for awareness (tutur) is the embodiment of the Lord in the manifest world (sakala).

Furthermore, there is what is called āsana. Its types are: padmāsana, vajrāsana, paryyaṅkāsana, svastikāsana, vidyāsana, daṇḍāsana. Such are the āsanas, six in their divisions, one in their essence. One of these should be chosen as the seat for one who practices the union of yogic practices. After one is seated, one must concentrate the Divine Life-force, seeking it in a single-pointed mind. After the Divine Life-force is concentrated, one performs prāṇāyāma. There is a breath called pamasĕh. Its types are: recaka (exhalation), pūraka (inhalation), kumbhaka (retention).

Recaka means to first expel the breath from the mouth. Expel it completely.
Then close the right nostril. Hold it firmly, with all one's strength in closing it.
Then draw in the breath; that is called pūraka.
Kumbhaka means, after having drawn in the breath, hold it. Keep the nostril closed firmly, with all one's strength in closing it.
Release it through the two eye-gates. If one is not practiced, release it through the nose. Let this be very slow and piercing. The closing should be done for seven days. If it becomes difficult, rest, but do not alter the key (kuñcī). The purpose of performing prāṇāyāma is for the pacification of rajas and tamas, for the luminosity of sattva, and moreover, for the well-being of the body.

Furthermore, there is another key, different from that. It does not involve expelling the breath. In short, one is just silent. The sequence of recaka and kumbhaka is first, so that the secret key (kuñcī rahasya) may be performed. In short, consciousness alone is held luminous. Establish it in the banana flower (kadalīpuṣpa). When it is serenely established there, the heart is heard to be still, penetrating to the inner organ (antahkaraṇa). Now, that is what is called performing the worship of the primordial union of life (prāṇasandhi la jāti). That is what is called true worship (pūjājāti), the worship of the subtle Lord. If one is intense in this samādhi, the coarse wind will clearly disappear, dead and dissolved into its origin, for it is no longer given consciousness by the ātmā. Such is the path called the secret key. // 44

Furthermore, there is what is called pratyāhārayoga. All the senses are withdrawn from their objects, gathered in the citta, buddhi, and manas. They are not allowed to wander but are gathered in the clear mind. That is what is called pratyāhārayoga.

Knowledge is without division, without modification. Its stillness and clarity are serene, perceiving without obstruction. That is what is called dhyānayoga.

Close all the gates: nose, mouth, ears. First, inhale the wind. Expel it through the crown of the head. However, for the unpracticed, the wind should not be made to pass there; its passage should be through the nose, the breath exiting slowly. That is what is called prāṇāyāmayoga.

There is an Oṃkāra sound situated in the liver. That is the dhāraṇā. It is the means to eliminate what is heard during yoga. That is what is called emptiness (śūnya). The body is Śiva in such a case. That is what is called dhāraṇayoga. The Divine Supreme Reality (paramārtha) is like the void (ākāśa), but its distinction from the ātmā is that there is no sound in it. That is the meaning of the Supreme Reality. Its distinction from the void is that it is equally clear. That is what is called tarkkayoga.

Knowledge is without indifference, without forgetfulness. It has no desire, it has no goal. It is clear without being lost, unobscured. Consciousness has no substance, for the body has ceased to perceive. One is free from the four conceits (caturkalpanā): that which is known, the knower, and the act of knowing. All of this is absent for the Lord of Yogis. When the placement of the clear mind is serene, that is what is called returning to the ambĕk. That is the first establishment of consciousness, being seated in the ambĕk. The second step of purifying awareness is as follows: the ambĕk must be returned to pramāṇa. How does one return the ambĕk to pramāṇa? Thus: the citta, buddhi, and manas must be withdrawn and made to be the body of luminous awareness, like a crystal gem (sphaṭikopama). When its intensity is serene, that is what is called crystal-knowledge (sphaṭikajñāna). When the flame of the Divine sphaṭikajñāna is serenely luminous, use it to burn all the tattvas and all good and evil karma. How does one burn good and evil karma and all the tattvas? Thus: the Divine sphaṭikajñāna must be seated in the place of Brahmā (brahmasthāna). When it is serenely established there, all the tattvas and all good and evil karma are perceived as burned and reduced to ashes. That is what is called performing worship, a great fire sacrifice (mahoma) in the primordial fire-pit (kuṇḍajāti), bringing to an end all afflictions. That is what is called dhāraṇayoga. // 45

The third establishment of consciousness is as follows: the Oṃkāra-praṇava that is in the heart must be dissolved into Śivatattva. The meaning is this: the citta must be released from the body-and-disposition (aṅgapradhāna). Let it be made one-pointed in the subtle alone, with the tūryyapada (the fourth state) as its body. The goal is to remember and know the Viśeṣa. Serene and clear, it is not extinguished, like the characteristic of a lamp inside a pot, which does not move, does not flicker, but stands serene and steady. So one-pointed is the likeness of your knowledge, with the clarity of awareness as its body, at the center of your unified knowledge. Yet it is not yet nothing, but not yet sleeping, for it has the state of waking (jāgratpada) as its body. When the jāgratpada meets with the tūryyapada, the host of deities becomes hazy, mingling with the meditation. But the awareness and consciousness of the Divine Pradhāna are like the void, emerging from the body-and-disposition. This is what is called abhisandhi, the separation of Pradhāna and Puruṣa, awaiting the death of awareness and forgetfulness. When the Divine Ātmā is thus, it is then called Dharmmaviśeṣa. It has as its body the vāsanā of the saptāṅga and the saptāmṛta, and it is empowered by the saptāgni.

The saptāṅga (the seven limbs/principles) are:

Puruṣa (the self)
sattva (lucidity)
rajas (passion)
tamas (darkness)
buddhi (intellect)
manas (mind)
ahaṅkāra (I-faculty)

The saptāmṛta (the seven nectars/objects of experience) are:

sound
touch
form
taste
smell
that which is known
that which is conceived

The saptāgni (the seven fires/cognitive acts) are:

seeing
hearing
tasting
smelling
claiming 'I'
affirming
forming concepts

If the saptāṅga are known, which are made the body by the Lord of Yogis, that is the reason for the perfection of his body, which is not subject to obstacles, not subject to old age and death.

If the saptāmṛta are known, which are made his life, that is the reason the Lord of Yogis is ever-youthful; his lifespan is not like that of ordinary people.

If the saptāgni are known, which empower him, that is the reason the Lord of Yogis is able to be all-pervading and pervasive, able to have all his desires fulfilled here in the manifest world (sakala). For the Sovereign Lord is named Saptāgni. That is why the divine Saptāgni is what burns the saptāṅga and the saptāmṛta, for they are what create the upasarggas. An upasargga is the vāsanā of the triguṇa adhering to the body of the ātmā. Here is an illustrative simile: like a pot that once held asafoetida. Even if the asafoetida is removed from the pot, and the pot is washed and made clean, the scent of the asafoetida still clings to the pot. So it is with the vāsanā of the triguṇa adhering to the body of the ātmā, which is not easily removed by samādhi at first. That is what must be burned by the Lord of Yogis. What then are the forms of these upasarggas? As follows: // 46

If there appears something like a gandharva, or like a vidyādhara, coming toward the Lord of Yogis at the time of yoga; or if there appears a deity, offering a golden throne, inviting the Lord of Yogis to be seated; or if a sage appears, worshipping with a rain of flowers, or bringing the wealth of sacred knowledge and offering to teach the Lord of Yogis at the time of yoga—if it is so, a sattvopasargga has been encountered by the Lord of Yogis.

But if it appears as if one is being chased, as if being agitated, as if being tossed about; or if there is a feeling of being lifted up, or of flying in the sky, for the body of the Lord of Yogis at the time of yoga; or if a dānava, daitya, or rākṣasa appears, obstructing the samādhi of the Lord of Yogis—if it is so, that is a rajopasargga.

But if the body of the Lord of Yogis feels heavy at the time of yoga, or if there is a shock, a trembling, a shaking, a feeling of being squeezed in the heart; or if there is forgetfulness and perversity, as if consciousness has disappeared at the time of yoga, and one is on the verge of sleep—if it is so, a tamopasargga has been encountered by the Lord of Yogis. Moreover, if you encounter this at the limit of your yoga, these upasarggas are a danger to you. For there are evil deeds whose fruit is being experienced. Therefore, strive to have them burned by the Lord of Yogis. Re-establish the samādhi. Grasp again the divine saptāgni. Let the samādhi be made luminous, with the awareness of omniscience and the making of all works as its body. If the flame of the divine saptāgni is steady in the samādhi, the upasarggas are perceived as burned and reduced to ashes. The body of the divine Saptāgni is left behind in the samādhi. The upasarggas are perceived as burned and reduced to ashes. The body of the Lord of Yogis is left behind, clean, clear, without obscuration, without stain, like the clarity of the void (ākāśa). This is what is called tarkkayoga. // 47

When the Divine Ātmā is thus, it returns to antaviśeṣa. It returns to union with Lord Sadāśivatattva, once again omniscient, the maker of all works, possessing Jñānaśakti, Vibhuśakti, Prabhuśakti, and Kriyāśakti, and free from karmavipākāśaya. Karmavipākāśaya means this: karma is the name for good and evil deeds; vipāka is the name for their ripened fruit, experienced in the body; āśaya is the name for the residue of what has been experienced. It is this that adheres to the ātmā and builds up karma anew. This is what is called vāsanā. If the vāsanā of past karma was evil, that person will suddenly wish to do evil. If the vāsanā of past karma was good, that person will suddenly wish to do good. But none of this adheres to the ātmā. This is what is meant by being free from karmavipākāśaya. It is said of this that Sadāśivatattva is beyond good and evil. Such is the fourth establishment of consciousness.

The fifth establishment of consciousness, which is for good, is as follows: the Divine Viśeṣa must return antaviśeṣa. By what means does one return to anantaviśeṣa? Thus: the tūryyāntapada (the state beyond the fourth) alone must be made the body of the samādhi. Tūryyāntapada means free from duality (rva). Duality means not being, and not non-being. Its meaning is that it is absolutely indivisible, smaller than the small, subtler than the subtle, free from all activity. It ceases to be omniscient and the maker of all works. It is merely without purpose, without action, without flow, without movement, without motion. It is stable and silent. This is what is called samādhiyoga, for samādhi is the name for the culmination of all spiritual practices. Such is the state of Lord Sadāśivatattva. This is what is called returning to antaviśeṣa. // 48

If such a form of samādhi is attained by the Lord of Yogis, he will clearly possess the eight great powers (kāṣṭaiśvaryyan) here in the manifest world. What are called the eight great powers? They are the signs of having found supreme yoga (yogaviśeṣa). There is what is called siddhi (perfection/power). Their forms are as follows: aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva, yatrakāmāvasāyitva.

Aṇimā means this: the body of the Lord of Yogis, at first of normal size, becomes small, subtle. That is why the Lord of Yogis can go wherever he wishes. He is not stopped by mountains or stones. He is able to merge into the earth. There is none to equal his power. This is what is called aṇimā.
Laghimā means this: the body of the Lord of Yogis, at first heavy, becomes as light as cotton. That is why the Lord of Yogis travels through the air, walks on the sky, and crosses water, able to walk on water. This is what is called laghimā.
Mahimā means this: wherever he goes in other lands, he is worshipped, venerated, and shown devotion. Wherever he goes, he is not treated with disrespect. This is what is called mahimā.
Prāpti means this: whatever object he desires, he obtains it without difficulty. This is prāpti.
Prākāmya means this: he is able to make his form become young, become old, become male, become female. He is able to enter the knowledge of all in the world. This is what is called prākāmya.
Īśitva means this: he goes to the heavens and celestial realms and is worshipped and venerated by all the hosts of deities. Or he is able to establish the hosts of deities in their celestial realms. No deity can oppose him, for the Sovereign Lord is in the body of the Lord of Yogis. This is what is called īśitva.
Vaśitva means this: none can transgress his every word. He is not obstructed in his every wish. This is what is called vaśitva.
Yatrakāmāvasāyitva means this: he is able to command the hosts of deities, becoming a lord in the end. None can transgress his every word. He is not obstructed. On the contrary, he is able to curse a deity to become a human, if they should transgress against him. This is what is called yatrakāmāvasāyitva. // 49

Such are what are called the eight great powers, the sign of one who has found supreme yoga. For it is not delayed, it is said, until the time of death. What is called liberation (kalpasĕn) has its signs visible here and now. One who finds liberation has these signs, for one who has the signs of having found supreme yoga cannot be mistaken.

Why is it that the Lord of Yogis is not immediately released, since he has already found supreme yoga? Moreover, he is able to be all-pervading and pervasive here in the manifest world. He is able to leave his life, to leave his body-and-disposition. There is no karma at all that adheres to the Lord of Yogis, for he has burned it all at the time of the yogapada. That is why no karma adheres to the Lord of Yogis.

Perhaps the learned might say thus. But the vāsanā of rajas and tamas has already been burned by him at the time of the yogapada. It is the vāsanā of sattva that possesses the Lord of Yogis. For such is its nature. For the fruit of buddhi-sattva is what the Lord of Yogis uses to destroy the fruit of buddhi-rajas. In turn, the fruit of buddhi-sattva is made the body by the Lord of Yogis. In the end, it is experienced by the Lord of Yogis; he exhausts its entirety. It is embodied as victory and made his servant. He gives it the body of the eight great powers. When the vāsanā of sattva has been completely experienced and exhausted by the Lord of Yogis, it is then that the five gross elements separate, returning to their respective states. Thus the Lord of Yogis, ever mindful and aware, returns to a state of bodily union with Lord Paramaśivatattva, with the union of yogic practices (prayogasandhi) as his means, and with sacred vows, austerities, yoga, and samādhi as his foundation. // 50 //

Thus the Divine Tattvajñāna, the Divine Prayogasandhi, is complete. // o // With perfect knowledge (samyagjñāna) as its lamp. // o //